bhagwan mahāvīra’s precepts

an introduction

inspired by:

yug diwakar pujya gurudev

shree namramuni m.s.
 bhagwan mahāvīra’s precepts

an introduction

inspired by
Yug Diwakar Pujya Gurudev
Shree Namramuni M.S.

gujarati edition
Published: Āgama Festival - Jan. 2012

english edition
Published: Āgama Festival - Oct.2012

editor
Gunvant Barvalia

english translation by
Hita Ajmera, Hemal Doshi, Nandita Sheth, Samir Sheth, Swati Kamdar,
Vishal Parekh, Jayshri Doshi, Ami Damani, Girish Shah

published by
Global Jain Aagam Mission
Pawandham, Nisarg Marg, Mahavir Nagar, Kandivali (W), Mumbai – 400067.
phone: 092233-14335 email: info@GoJinAgam.org / www.GoJinAgam.org

books available at

Vallabh Baug lane Tilak Road, Ghatkoper (E) Mumbai-77. Ph. 022 -32043232

Mahavir Nagar, Kandivali (W) Mumbai- 67. Ph. 022-32092277

 WITH BEST COMPLIMENTS
Shree Gujarati Swetambar Sthanakvasi Jain Sangh, Chennai
Gurubhakt Hitenbhai Bhogilal Kamdar and Family
 TABLE OF CONTENTS
DREAM TO DESTINY 1
INTRODUCTION TO ĀGAMAS 3
ŚRĪ ĀCĀRĀṄGA SŪTRA 7
THE GUIDANCE FOR INNER JOURNEY: 8
ŚRĪ SUYAGADĀṄGA SŪTRA 10
JAINISM: A JUDICIOUS DESCRIPTION 11
ŚRĪ THĀNĀṄGA SŪTRA 13
KNOWLEDGE ON SUBJECTS OF THE WORLD 15
ŚRĪ SAMAVĀYĀṄGA SŪTRA 17
AN INSIGHT INTO DIFFERENT SUBJECTS 18
ŚRĪ BHAGAVATI SŪTRA 19
GAUTAMA’S 36,000 QUESTIONS TO LORD MAHĀVĪRA 23
ŚRĪ GNĀTĀDHARMAKATHĀ SŪTRA 26
ANTHOLOGY OF SHORT STORIES 27
ŚRĪ UPĀSAKDAŚĀNGA SŪTRA 29
LIFE OF TEN MOST SPIRITUAL DEVOTEES 31
ŚRĪ ANTAGADA SŪTRA 33
THE JOURNEY FROM TOLERANCE TO SUCCESS 35
ŚRĪ ANUTTAROVAVAI SŪTRA 37
A DIVINE GLIMPSE OF SPIRITUAL PEOPLE 40
ŚRĪ PRAŚNAVYĀKARAN SŪTRA 42
ATTAINING SUPERNATURAL POWERS 44
ŚRĪ VIPĀKA SŪTRA 46
KARMAS: CAUSE OF SUFFERING 48
TWELVE UPĀṆGA SŪTRAS 49
ŚRĪ UVAVĀI SŪTRA 49
OUR KARMAS DECIDE OUR NEXT BIRTH 51
ŚRĪ RAIPASENIYA SŪTRA 53
ENLIGHTENED STATE OF A SPIRITUAL PERSON 57
ŚRĪ JĪVĀJĪVĀBHIGAMA SŪTRA 59
LIFE SCIENCES 62
ŚRĪ PANNAVAṆĀ SŪTRA 63
TREASURE OF KNOWLEDGE 66
ŚRĪ JAMBŪDVĪP PRAJÑAPTI SŪTRA 68
GEOGRAPHY ASTRONOMY AND HISTORY 70
ŚRĪ CANDRA-SŪRYA PRAJÑAPTI SŪTRA 71
MATHEMATICS AND ASTROLOGY 73
NIRYĀVALIKĀ PANCAM SET 74
(NIRYAVALIKA, KALPĀVATAṂSIKA, PUṢPIKĀH, PUṢPACŪLIKĀH, VRSNIDAŚAH)
STORIES: PSYCHOLOGICAL VIEWPOINTS 76
FOUR FUNDAMENTAL SCRIPTURES 77
ŚRĪ DAŚAVAIKĀLIKA SŪTRA 78
PRIMER OF AN ASCETIC 80
ŚRĪ UTTARĀDHYAYANA SŪTRA 82
BHAGWAN MAHĀVĪRA’S FINAL DISCOURSE 84
ŚRĪ NANDI SŪTRA 86
DESCRIPTION OF RATIONAL KNOWLEDGE 88
THE SYSTEM OF ASSOCIATING MEANING 89
FOUR CHEDA SUTRAS 90
ŚRĪ NISHITHA SŪTRA 91
SOUL PURIFICATION THROUGH REPENTANCE 93
ŚRĪ DAŚĀŚRUTSKANDHA SŪTRA 94
DESCRIPTION OF RESTRAINT 97
ŚRĪ BRUHATKALPA SŪTRA 98
LIMITATIONS IN ASCETIC’S LIFE 100
ŚRĪ VYAVAHĀRA SŪTRA 102
A DIALOGUE BETWEEN YOGIS AND SHRAVAKS 103
ŚRĪ ĀVAŚYAKA SŪTRA 104
ESSENTIAL RITUALS TO ATTAIN SOUL PURIFICATION 105
BEFORE YOU BEGIN STUDYING ĀGAMA ŚĀSTRAS. 106
JAIN ĀGAMA IN CONTEXT TO SCIENCE 107
NOTES 117
 DREAM TO DESTINY
Dreams visualized in our sleep vanish when we open our eyes. Whereas, if we
dream with eyes wide open and work towards realizing it, then we are destined to
achieve it.

Yug Diwakar Pujya Gurudev has visualized several dreams with eyes wide open,
and his exceptional faith and tireless efforts has led to the establishment of Arham
Yuva Group, Look ‘n’ Learn, Parasdham, Pawandham, Pavitradham and various other
missions. One of His dreams is to translate Lord Mahāvīra’s preachings, the Āgamas in
English.

It was in December 2011 at Parasdham - Ghatkopar that the Āgama scriptures were
republished and then presented in a magnificent ceremony. As advised, these Āgama
scriptures were then distributed to several homes and individuals. These scriptures
helped individuals understand their true identity and took them a step closer towards
Parmatma.

This January 2012, Pawandham-Kandivali held an equally grand Āgama celebration.

The English translation of the Āgama will help the youth of today in India and abroad
learn and understand Lord Mahāvīra’s preachings.

More than fifty learned intellectuals from different countries and cultures have
supported Pujya Gurudev's mission of translating the Āgama’s into English. In addition,
the editing and publication activities of this enormous mission got the required
guidance from the holy and divine monks and nuns of various religious sects.

1
 dream to destiny

Pujya Gurudev’s endeavor is to involve as many people as he can in this mission.

People can contribute by means of sharing their knowledge, time, money to get this
mission ahead.

The compilations of translated Āgama scriptures will be distributed to various

libraries, universities and Jain centers within our country and abroad. In addition, it
will be made available on the web and in form of eBooks on Kindle, books, DVDs, etc.
This will facilitate easy “search” of the Āgamas for different subject matter.

Let us join Pujya Gurudev in His mission to spread the preachings of Lord Mahāvīra
and hence turning His dream into reality.

gunvant barvalia

services & contributions

Do you wish to be a part of Pujya Gurudev Shree Namramuni’s Āgama translation
mission? If so, please contact:
global jain aagam mission
C/o Pawandham,
Opp. BCCI Ground, Nisarg Road, Mahavir Nagar, Kandivali (W) Mumbai- 400067
(Maharashtra-India)
Mr. Gunvant Barvalia, Tel: 098202-15542 (gunvant.barvalia@gmail.com) or
Mr. Girish Shah, Tel: 092233-14335 (girish.shah@jainaagam.org)

a financial contribution for this noble cause will be highly

appreciated
Contact: 099690-03333; 098200-38664, or
Parasdham, Ghatkopar: 022-32043232, or
Pawandham, Kandivali: 022-32092277

2
 INTRODUCTION TO AGAMAS
Showering his infinite compassion, Lord Mahāvīra recited the Tripadi - UPPANEĪVĀ,
VIGAMEĪVĀ and DHUVEĪVĀ. The disciples of the Lord then collectively scripted this
in the form of Āgama or divine messages for the common man to understand.

Historically, 980 years after Lord Mahāvīra attained nirvana (heavenly abode)
after his Kewalgyan (enlightenment of the soul), Āchāraya Śrī Devardhigani felt
that with the passage of time we may lose the teachings of Lord Mahāvīra due to
deterioration of human memory. In an attempt to protect the divine legacy of Lord
Mahāvīra, he called upon five hundred leading spiritual monks to transcribe from
memory the preachings of Lord Mahāvīra into a readable format. This arduous task
took them thirteen years.

Ancient Jain Monks have made many efforts to keep the Āgamas intact and edited,
researched, modified, and abridged the meanings of Āgama to keep the divine
knowledge abreast with times, hence making an immense contribution to humanity.

A heartfelt concern for the well-being of humanity and selfless feelings of

compassion kept Lord Mahāvīra spiritually motivated to continue his preachings. As
a result, not only Jain literature but also the spiritual heritage of the world received
an invaluable gift.

In depth knowledge, study and research of Āgamas remove the darkness of

ignorance and lighten the flame of knowledge in our soul. One can call it as code of
conduct of Jain philosophy.
3
 introduction to agamas

The question is how one can be freed from sinful activity and cycle of karmas to
reach the state of heavenly bliss (Moksha)?

The scriptures advise Ahimsa (non-violence) and a meritorious life as basic

requisites for achieving these objectives. We can attain enlightenment even if we
can absorb a small ray of light from the radiant treasure of the Āgama.

The Āgama is an invaluable source for setting the soul free from the karmic
cycle by cleansing it from evil influences, as it mentions several processes of self-
purification.

The divine preachings of Lord Mahāvīra were well comprehended and scripted
by the revered disciples. While blessing our life with immense bliss, they motivate a
person to travel on the path of divinity and achieve enlightenment. Soul purification
is the process of cleaning the accumulated karmic dust settled on the soul and
liberating it from miseries of life. One is enabled to envision the real image of self
when the karmic layers of dirt collected on the soul are cleared. One should have
a pure and worthy soul to experience the realm of spirituality. He will then free
himself from the cycle of life and death including worldly miseries.

Lord Mahāvīra has amazingly balanced the messages of Jain philosophy with
other principles by scientifically analyzing matters connected to the study of
Psychology, Biology and Environment Studies. Lord Mahāvīra has described these
topics in detail as any renowned modern day scientist would.

Āgama means The Jain Tīrthaṅkara’s discourse, a mapped path to attain

salvation and liberate the soul. The Jain Āgama is not only a unique treasure chest
for enlightening the soul but also an incomparable archive of worldly wisdom.

The Āgama is also an ocean of knowledge consisting of diversified areas related

to Material Sciences, Biotechnology, Geography, History, Politics, Mathematics and
Astrology.

4
 introduction to agamas

Āgama is a path to take mankind towards non-violence, restraint and penance.

Ā = Towards Soul, Gam = Moving, i.e. one which helps movement towards our soul
is Āgama.

Āgama scriptures are core values of the Jain preception. The signature style of
the Jain Āgama is to display wisdom, reflection, and character as a trilogy, making
them the base principles and benchmarks of religious paths. The principles, if
followed closely in the true spirit can purify the soul.

When Gandhars, the revered disciples of Tīrthaṅkara Lord Mahāvīra, heard the
Tripadi from the holy soul himself, the Dvādaśāṅgī monks created the scriptures
that consists of the core 12 Anga Sūtras.

Dvādaśangī is referred as a supreme soul in Samvāyāṅga scripture. It existed in

the past, is here in the present and it will remain in the future. Dvādaśangī is a soul
forever, as it is inexhaustible and constant.

What is the meaning of Anuyoga? Anuyoga is derived from two words combined
together - Anu = Favour and Yog = Luck. It has five terminologies.

1. Planning is called Anuyog. Planned favour is summing up two words by way of

meaning and relationship.

2. Preaching of Purān (Holy Scriptures) is termed as Anuyoga.

3. To adjust, correspond and be compatible with meanings of the

religious scriptures is Anuyoga.

4. The relationship between formulae and meanings is Anuyoga.

5. Finding the right meaning or right example to explain to the disciples by means
of various solutions and sentences in an intelligent way is Anuyogā.

5
 introduction to agamas

There are four types of Anuyoga:

n carankaranānuyoga :
Description related to character development, growth and security is called
Carankaranānuyoga. Description regarding the action process of the monks is
also called Carankaranānuyoga.

n dharmakathānuyoga :
Non-violence, restraint and penance, religious stories, incidences of highly
spiritual men and the preception of divine holy monks is also termed as Anuyoga
of Dharmakathānuyoga.

n ganītānuyoga :
If any subject is clarified using maths as a medium, then the Anuyog is termed
as Ganitānuyoga. Medium of calculation used to calculate time or space is also a
part of Ganitānuyoga.

n dravyānuyoga :
Life related matters or the description of nine substances is termed as Dravyānuyoga.

The Āgama comprises of eleven Aṅga Sūtras , twelve Upāṇga , four Mool Sūtras,
four Ched Sūtras and one Āvaṣyaka totaling to thirty two Sūtras (scriptures). The
twelfth Aṅga, Dhristīwāda Sūtra has been lost.

The Derawasi community has ten Prakarnik, Panchkalbhashya, Mahanishith

and Pindniyukt Sūtras totaling to forty fives sūtras.  

6
 SRI ACARANGA SUTRA
1ST AṄGA SŪTRA

.D[6 R[J H]¾hFlC4 ®S T[ H]¾h[6 A¾hVM m

H]âFlZC\ B,] N]<,C\ P
HC[tY S];,[®C 5lZ^6FlJJ[U[ EFl;/ P

imeṇa ceva jujjhāhi, kiṃ te jujjheṇa bajjhao?

juddhārihaṃ khalu dullahaṃ |
jahettha kusalehiṃ pariṇṇāvivege bhāsie |

Fight out the karmic enemies residing in the soul! What would you gain
fighting with others? In fact it is difficult to even get weapons befitting a war
against evil elements (vices-sins). The weapons needed to fight a war against
spiritual enemies are mentioned by Lord Tīrthaṅkaras in the Jain Realm (śasana)
they are Rational Knowledge, Rational preception and Rational Conduct.

7
 SRI ACARANGA SUTRA
1ST AṄGA SŪTRA

GUIDANCE TO INNER JOURNEY:

FROM SOUL TO SUPREME SOUL

The Āgamas unveil the secrets and doctrines of the omniscient, Lord Mahāvīra.
Śrī Ācārāṅga Sūtra is the first Āgama that illustrates the path to attain freedom
from misery and pain by following a peaceful lifestyle that leads us towards
spirituality. Lord Mahāvīra had spent twelve and a half years in deep meditation
and gained complete control over all his senses like mind, body and speech, thus
attaining enlightenment. The knowledge that he experienced during the course
of his meditation are illustrated in the Ācārāṅga Sūtra.

The first sermon delivered by Lord Mahāvīra for the welfare of the people,
after enlightenment was through the Ācārāṅga Sūtra. There is an in depth
description about how the soul is a different entity from the physical body. This
book is highly recommended for those who want in-depth study about the soul.
This Sūtra provides guidance on how the human nature leads us to worldly life,
and how to free ourselves from this bond.

The Ācārāṅga Sūtra has nine divisions. It gives an insight on how to detach from
the worldly life, become an ascetic and about the life of an ascetic. By reading
the Ācārāṅga Sūtra, we get inspired to awaken our inner-self. The Ācārāṅga

8
Sūtra is the first sermon given by Lord Mahāvīra and is the root or foundation to
omniscience.

Without introspection of the soul, all the other kinds of awareness are futile.
Therefore, it is essential for all spiritual seekers to study the Ācārāṅga Sūtra
thoroughly.

The ultimate aim of the soul which is to realize itself is known as ĀCĀRĀṄGA.
ĀCĀRĀṄGA is the pillar on which resides a sādhu or sādhvi. It gives a narration
about the conduct and behavior of a sādhu (monk). How one conducts oneself is
known as behavior and to observe the rules of conduct is ĀCĀRĀṄGA.

Scientists have proven that plants have life. In the Ācārāṅga Sūtra, Lord
Mahāvīra has proved that not only plants but also earth, water, fire, air have life.
The sensation of water is similar to the sensations of plants. The sense of touch
that humans have is similar to that possessed by water and the earth. The size
of a mountain changes because the earth is living. Geologists have proved that
the height of mountains vary from time to time. An article on “Mountains that
grow” in the magazine FORNET describes the factors responsible for the external
and the internal growth of mountains. It is a proven fact that only living beings
can grow.

People are content when they have all the luxuries, but the happiness and
contentment that comes without possessing these luxuries gives supreme bliss
to our soul. The Lord has stated that ‘Comforts give us pleasure, but the pleasure
derived from spirituality is incomparable.’

9
 SRI SUYAGADANGA SUTRA
2ND AṄGA SŪTRA

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VlC\;F ;DI\ R[J4 /TFJ\T\ lJIFl6IF ×

evaṃ khu ṇāṇiṇo sāraṃ, jaṃ ṇa hiṃsai kiṃcaṇaṃ |

ahiṃsā samayaṃ ceva etāvaṃtaṃ viyāṇiyā |

The moral to be learnt by the highly modest people is non-violence – not to

kill or harm any living being. We should understand the principle of Ahiṃsā (non-
violence) and thus have the feeling of equality towards all living beings.

10
 SRI SUYAGADANGA SUTRA
2ND AṄGA SŪTRA

JAINISM: A JUDICIOUS DESCRIPTION

After self-awareness when a person is on the path to purification, his soul is

entangled with many different philosophies of the world. ‘After self-introspection,
what kind of efforts do I have to make to attain spirituality?’ This question gives
rise to much contemplation on various preceptions and philosophies and many
kinds of beliefs arise about this topic. When he contemplates on this question, he
witnesses the different beliefs of the world and this is when he is entwined with
numerous questions that arise from within, “What should I do?” In such critical
moments, Lord Mahāvīra provides a solution with a beneficial view point. Śrī
Suyagadānga Sūtra consists of Lord Mahāvīra’s complete description and perfect
guidance on purification of the soul.

What makes Jain Philosophy distinct from the other philosophies of the world?
How and why the Jain philosophy is different is illustrated in the ŚRī SUYAGADĀṄG
SŪTRA. It explains the importance of Jain Philosophy. The extraordinary virtues of
Lord Mahāvīra are portrayed. The painful and torturous life that one has to suffer
in hell due to non-meritorious deeds is well described. For many meditative souls
or those who want to reach the depths of Jainology the Suyagadang Sūtra focuses
on various stages of salvation so that a soul that uplifts itself in a total meditative
state does not get confused by various other existing philosophies.
11
 It gives us a descriptive example of Ardra Kumar and how his future was
prophesized. It states that though Ardra Kumar renounced the world, he had sins
bound to his soul due to which he had to enjoy worldly pleasures (sansarik life)
for twelve and a half years. This truly happened to him.

Lord Mahāvīra has stated that logically, Moksha (emancipation) cannot be

attained by taking a holy dip in the Ganges. If this was true then all the fish in
the Ganga would be liberated. Bathing in the Ganga is only a practice of external
cleansing, not inner purification. Outer cleansing is only a secondary act. Inner
purification is far more superior and important in order to accomplish salvation.

Lord Mahāvīra has explained in detail that a monk should listen and accept
any true advice given to him irrespective of who it is given by, be the cleaner or
helper.

Typecasting people into different classes, states and forms is not a sign of
intellectuality or spirituality. In his preachings, we can see Lord Mahāvīra as a
social well-wisher and a social person well-versed in scriptures and philosophy.

SALUTATION TO THE KNOWLEDGE OF SHASTRA

I bow to you with gratitude,

O knowledge of hearing,
(Scriptural knowledge)
I wish you bear complete fruit in me,
You lit the light of the path of liberation,
I am indebted to you and only your presence
Will make me complete.

12
 SRI THANANGA SUTRA
3RD AṄGA SŪTRA

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lDUl;ZDÛF 5]:;M4 lTl^6 I 5]jJF.\ D},D:;[;FP
CtYM lR¿F I TCF4 N; J]løSZF.\ 6F6:;

dasa ṇakkhattā ṇāṇassa vuḍḍhikarā paṇṇatta, taṃ jahā-

migasiramaddva pusso, tiṇṇi ya puvvāiṃ mūlamassesā |
hattho chittā ya tahā, dasa vuḍḍhikarāiṃ ṇāṇassa

The ten constellations that help to broaden our knowledge are listed as 1)
Mrugshirsh (fifth lunar constellation) 2) Aadra 3) Pushya 4) Purva Aashada 5)
Purva Bhadrapada 6) Purva Falguni 7) Mool 8) Ashlesha 9) Hast 10) Chitra.

It is evident from this Sūtra that one of the reasons that increase one’s
intellectual power are the stars. The stars orbit around in the universe with their
own speeds. There are twenty-eight constellations. The speed of the stars is
slightly greater than that of the moon, therefore they travel in line with the moon
for a while and then move past it. Thus in the span of 1 month all the constellations
have had their turn to be in line with the moon and then move ahead of it. The

13
time that each constellation is in line with the moon has its own importance.
Hence, the time period during which the above stated ten constellations are in
line with the moon, is most auspicious to start learning something new and is
beneficial for enhancing the intellectual power. The radiations from the stars
have an effect on the brain. One should seek education in the open air or on the
rooftop, during the time when these stars are in position with the moon.

14
 SRI THANANGA SUTRA
3RD AṄGA SŪTRA

AN ENCYCLOPEDIA ON NUMERICAL
KNOWLEDGE OF SUBJECTS OF THE WORLD

Lord Mahāvīra was aware of the different interests of the people. He has
therefore, unfolded the essence of different subjects like Arithmetic, History,
Geography, Psychology, Economics, Social Studies, Environmental Science etc.
People who want to study Astrology, Life Sciences and those who strive to
know the various realities of the world, should refer to the first ten chapters of
Thānāṅga Sūtra. Various topics on Mathematics are covered in this book. They
are illustrated in such a way that it is easy to read and memorize them. Many
other smaller subjects are also discussed.

The tenth chapter has an in depth description of ten different national

preceptions. It consists of some useful information for those enthusiastic students
who are studying preception.

Expanded information on, the procedure of getting rain, the amount of water
in each river, and also Bhagwan’s prophecy that the Ganga will have only as much
water that submerges half the wheel of a bullock cart in the sixth era are enclosed
in the book.

15
 It teaches us the three ways on how to protect the soul. It explains that if we
end up in controversy with someone, first we should try and explain, then if the
controversy is still on, it is better to keep quiet and finally if that does not help,
we should leave that place. The scientific principle behind this is that the heat
generated by the friction reduces with distance; therefore, the intensity of the
storm will reduce. This is proven by the scientists.

Some of the reasons for earthquakes are explained as follows:

1. When the tectonic plates under the earth shift, they create pressure that
causes earthquakes.

2. The movement caused by very long reptiles like pythons causes earthquakes.

This is an interesting subject for geologists to research.

16
 SRI SAMAVAYANGA SUTRA
4TH AṄGA SŪTRA

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HF.D/ S],D/ A,D/ @JD/ TJD/ ;]ID/ ,FED/
.:;lZID/ P

aṭṭha mayaṭṭhāṇā paṇṇattā taṃ jahā-

jāimae kulamae balamae ruvamae tavamae suyamae lābhmae
essariyamae |

Madhsthaan means the state acquired by us due to our arrogance or ego.

There are eight categories of arrogance, they are:

1. Jaatimadh - Racial pride

2. Kulmadh - A feeling of superiority because of genes or clan.
3. Balmadh - Ego due to the strength, stamina and vitality.
4. Roopmadh - Arrogance related to complexion, vanity, beauty
5. Tapmadh - Ego caused due to one’s ability for penance and austerity.
6. Shrutmadh - Ego of knowledge, excellence in activities and creativity
7. Laabhmadh - Arrogance due to the possession of wealth
8. Aishwaryamadh - Ego due to status, power, fame.

17
 SRI SAMAVAYANGA SUTRA
4TH AṄGA SŪTRA

AN INSIGHT INTO DIFFERENT SUBJECTS

The Samvāyāṅga Sūtra is the fourth compilation of Lord Mahāvīra’s divine doctrines.
Various subjects with deep insight are discussed in this compilation. It highlights
the method by which controversial topics can be dealt systematically. Guidelines
on how to stay in a balanced state of mind in any kind of situation are listed. It is an
informative compilation of many topics concerning the material world.

Lord Mahāvīra believed that hair is the root cause of moral deterioration and
therefore has specified the time to abate such kind of decline. In a scientific way, the
length of hair that is appropriate is also discussed. We should show our gratitude
to this great compilation as it enlightens us on so many different topics and clears
our doubts on various subjects.

The life of our 19th Tīrthaṅkara is narrated. It describes his journey from the time
he was in power to the time he renounced the world. Science proves that there exists
only one sun and one moon but Lord has said that are two suns and two moons in
this universe. He has explained that we view the first sun on one day, and the second
sun on the following day. Therefore their appearance is seen by us on every alternate
day. This has been a very challenging topic of research for scientists. The Samvāyāṅga
Sūtra is necessary read for all enthusiastic scientists in this field of research.

18
 SRI BHAGAVATI SUTRA
5TH AṄGA SŪTRA

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lS\ O,F 5¾H]JF;6Fm UMIDF¦ ;J6O,F P

tahārūvaṃ ṇaṃ bhaṃte | samaṇaṃ vā māhaṇaṃ vā

pajjuvāsamāṇassa kiṃ phalā pajjuvāsaṇā ?
goyamā | savaṇaphalā |

Q: O Lord! How do we benefit by worshipping and serving a Jain monk?

A: Dear Gautama! By worshipping and serving a Jain monk, one benefits by
getting to hear his doctrines, adopt good virtues and acquire systematic spiritual
knowledge.

;[ 6\ E\T[ ¦ ;J6[ lS\ O,[m 6F6O,[ P

se ṇaṃ bhaṃte | savaṇe kiṃ phale? ṇāṇaphale|

Q: O Lord! How does one benefit by hearing spiritual discourses and doctrines?
A: Dear Gautama! By listening to discourses, the intellectual power increases.

19
 ;[ 6\ E\T[ ¦ 6F6[ lS\ O,[ m lJ^6F6O,[ P

se ṇaṃ bhaṃte | ṇāṇe kiṃ phale ? viṇṇāṇaphale |

Q: O Lord! What is the fruit of attaining intellectual power?

A: Dear Gautama! The fruit of knowledge is science. With awareness, we can
discriminate between contemptible and acceptable nature of things.

;[ 6\ E\T[¦ lJ^6F6[ lS \O,[m 5rRÉBF6O,[ P

se ṇaṃ bhaṃte | viṇṇāṇe kiṃ phale ? paccakkhāṇaphale |

Q: O Lord! What is the use of scientific knowledge?.

A: Dear Gautama! Scientific knowledge clears our preception about things
and therefore, we can renounce things that are contemptible, through avowed
commitments.

;[ 6\ E\T[ ¦ 5rRÉBF6[ lS\ O,[ m ;\HDO,[ P

se ṇaṃ bhaṃte | paccakkhāṇe kiṃ phale? saṃjamaphale |

Q: O Lord! What is the advantage of avowedness?

A: Dear Gautam! With avowedness, we become aware and cautious about
seventeen kinds of restraints towards immobile and mobile living beings. This
insight leads to the control over the five senses and mind and renunciation of all

sinful acts through restraint.

20
 ;[ 6\ E\T[ ¦ ;\HD[ lS\ O,[ m V6^CIO,[ P

se ṇaṃ bhaṃte |saṃjame kiṃ phale ? aṇaṇhayaphale |

Q: O Lord! What according to you is the benefit of our restraints over our five
senses and mind.
A: Dear Gautama! By controlling the five senses and mind one blocks the path of
influx of new sins. Hence, we do not bind new karmas to our souls.

;[ 6\ E\T[ ¦ V6^C/ lS\ O,[ m TJO,[ P

se ṇaṃ bhaṃte | aṇaṇhae kiṃ phale ? tavaphale |

Q: O Lord! What is the advantage of not binding new karmas?

A: Dear Gautama! By avoiding the bondage of new karmas, one can progress on
the path of penance and religious austerity.

;[ 6\ E\T[ ¦ TJ[ lS\ O,[ m JMNF6O,[ P

se ṇaṃ bhaṃte | tave kiṃ phale ? vodāṇaphale |

Q: O Lord! Please explain the fruits of religious austerity?

A: Dear Gautama! The practice of penance and religious austerity enables us to
end our karmas.

21
 ;[ 6\ E\T[ ¦ JMNF6[ lS\ O,[ m VlSlZIFO,[ P

se ṇaṃ bhaṃte |vodāṇe kiṃ phale ? akiriyāphale |

Q: O Lord! Please explain the benefits of ending our karmas?

A: Dear Gautama! Shedding of karmas leads to a state of tranquility.

;[ 6\ E\T[ ¦ VlSlZIF lS\ O,Fm

l;lâ5¾HJ;F6O,F 5^6¿F UMIDF ¦ ;J6[ 6F6[
I lJ^6F6[4 5rRÉBF6[ I ;\HD[ P V6^C/ TJ[
R[J4 JMNF6[ VlSlZIF l;lâ ×

se ṇaṃ bhaṃte |akiriyā kiṃ phalā ?

siddhipajjavasāṇaphalā paṇṇattā Goyamā | savaṇe ṇāṇe ya
viṇṇāṇe, paccakkhaṇe ya saṃjame|
aṇaṇhae tave ceva, vodāṇe akiriyā siddhi |

Q: O Lord! What is the benefit of attaining tranquility?

A: Dear Gautama! Tranquility leads to self realization (liberation).

22
 SRI BHAGAVATI SUTRA
5TH AṄGA SŪTRA

GAUTAMA’S 36,000 QUESTIONS TO LORD MAHĀVĪRA

The Bhagvati Sūtra is the fifth Aṅga Sūtra containing the doctrines of Lord
Mahāvīra. It is a narration of Gautama, a Brahmin scholar, who on his first visit
to Lord Mahāvīra was overshadowed by Lord’s omniscience. He surrendered
himself with all humility to Lord Mahāvīra and served the Lord. Gautama was
twelve years older to Mahāvīra, yet he bowed down at His lotus feet and attained
the status of a Ganadhar. The credit of compiling the doctrines of Lord Mahāvīra
into scriptures goes to him.

Gautama and other spiritual seekers had asked Lord Mahāvīra 36,000 questions.
Lord Mahāvīra answered them keeping in mind the welfare of mankind. These
question and answer sessions are compiled in this volume. Lord Mahāvīra has
explained many universal topics. It illustrates the difficulties the Lord had to face and
the way he overcame the trials and tribulations in a calm and composed manner.

Like a scientist, the Lord has explained the theory of atoms and molecules.
He has also illustrated the life of an ascetic. The story of Lord Mahāvīra’s son-
in-law Jamali and his first disciple Gaushalak are narrated in this scripture. The
clarification that no God or Goddess could possess someone’s body, but they
have powers to rule over and control someone else’s body, is mentioned here.
Reading this Holy scriptures is very beneficial to the soul.

23
 Can we completely read and understand the scriptures by ourselves? Probably
one may not complete them, and even if completed, the satisfaction of reading
is not experienced.

The Bhagvati Sūtra is a divine compilation, in which Monks can decipher every
verse. It provides a new insight into various topics. The Sūtra offers queries related
to the sun, moon, Jain philosophy, many questions related to geography as well.
In short, the Bhagvati Sūtra is a treasure of philosophy and is very auspicious. The
Āgama contains information on probably all universal subjects.

The Bhagvati Sūtra is an inexpressible creation. Our life will truly be worth
living, if we abide by the principles and advice that are decoded in this book.

The life spans of many objects are mentioned. For example, the clouds live
for a period of six months by which they either disintegrate or fall as rain. The
reproductive cycle of animals is for a period of eight years and that of humans is
to a maximum of twelve years.

A running horse produces a peculiar sound. Where does this sound come
from? A gas called “karkat” is produced between the heart and the liver. When a
horse runs, a gas is released and thus, the peculiar sound. From this, it is evident
that Lord knew every aspect about the physical structure and nature of animals.

All the previous Tīrthaṅkaras wore colored clothes. Lord Mahāvīra brought
about a transformation in the dress code to white. He instructed all his disciples
also to wear white thereafter. The heat absorbed by the color white is less
compared to that by other colors. He was conscious about the global warming and
the rising temperatures. Therefore 2500 years ago Lord Mahāvīra had forecasted
the climatic conditions. His knowledge was deep.

24
 The cause behind incidents and events that occur in the life of a common
person are highlighted. The series of questions asked by Gautama to Lord
Mahāvīra and their answers are priceless to those who seek true knowledge. By
reading the Bhagvati Sūtra, the aims and objectives of life become clear and one
can experience tremendous progress in their spiritual awareness. Just as a mother
plays a very important role in a child’s life, similarly the Bhagvati Sūtra is a boon
for all spiritual seekers.

25
 SRI GNATADHARMAKATHA SUTRA
6TH AṄGA SŪTRA

DC]Z[®C l6p6[®C4 JI6[®C RMII\lT VFIlZIF P

;L;[ S®ClR Bl,/4 HC D[CD]®6 DCFJLZM

mahurehiṃ ṇiuṇehiṃ, vayaṇehiṃ coyayaṃti āyariyā| sīse

kahiṃci khalie jaha mehamuṇiṃ mahāvīro

Lord Mahāvīra helped Meghmuni to attain the state of tranquility. In the same
manner, if worldly thoughts distract any disciple, it is the duty of the preceptor or
Ācārya to motivate him with appropriate advice, thus getting him back onto the
path of tranquility.

26
 SRI GNATADHARMAKATHA SUTRA
6TH AṄGA SŪTRA

ANTHOLOGY OF SHORT STORIES INSPRING PUBLIC TOWARDS

RATIONAL PRECEPTION AND CONDUCT

The Gnātādharmkathā Sūtra is an anthology of short stories that can be

understood by the common man. They are educative and help illuminate the inner
self. Lord Mahāvīra was aware of the various aspects and interests of the common
man. Accordingly, he conveyed moral values through various short stories. They
inspire the reader to follow the path of spirituality and purification.

During the time of Lord Mahāvīra, there were three billion short stories on
moral values. However, at present there are only nineteen stories based on real
life incidents, which teach us the art of living. They comprise stories of great men
that inspire people to practice spirituality and attain steadiness on the path to
self-realization.

It highlights the various aspects of the art of living. The stories preach social
behavior, the importance of positive thinking, care for the elders, respect for
our seniors, the way adults should deal with children and many other similar
subjects. The Gnātādharmakathā Sūtra educates us on how success can be
achieved by using our intellect. It guides how a creative person can progress
positively. Demonstrations on how to convert pain and misery into happiness

27
are also mentioned. Lord Mahāvīra has portrayed the bitter truth through many
short stories that tell us that desire leads to destruction.

The Gnātādharmakathā Sūtra is one of the best literary books available.

It includes the concepts of town planning, construction of houses and vaastu
shastra. This Sūtra is a must read for those who wish to pursue town planning,
vaastu shastra, art of living, counseling etc.

The lifestyle of people portrayed in the Gnātādharmkathā Sūtra is a very useful

medium for the present generation to mould themselves positively. It is the best
Āgama on moral education. It has unfolded many psychological mysteries.

Shree Krishna, on the way to the battlefield said with complete confidence,
that he would emerge victorious. This proved to be true. This is an example of
positive thinking. In another example – two friends find peacock eggs. They get
into a controversy with regard to the eggs. The first friend is positive and feels a
beautiful chick will hatch. To his surprise, this turned out to be true. The second
friend was a negative person, so a dead chick was born from his egg.

It is human psychology, a man tends to do something that is not permitted

or is banned. This is illustrated through the story of Jinpaal and Jinrakshita.
Meghkumar’s story shows us that when we compare our past miseries or those
of others to our present miseries, then our present miseries will seem smaller
than the past ones.

SCIENCE PROVES CONCEPTS BY EXPERIMENTS,

BUT THE VIRTUOUS PROVE THEM BY WISDOM.

28
 SRI UPASAKDASANGA SUTRA
7TH AṄGA SŪTRA

;ÛCFlD 6\ E\T¦[ l6uU\Y\ 5FJI6\4 5l¿IFlD 6\ E\T¦[

l6uU\Y\ 5FJI6\4ZM/lD 6\4 E\T¦[ l6uU\Y\ 5FJI6\4 /JD[I\
E\T¦[ TCD[I E\T¦[ VlJTCD[I\ E\T¦[ .ÂrKID[I\ E\T¦[
5l0ÂrKID[I\ E\T¦ .ÂrKI v 5l0ÂrKID[I\ E\T¦[ ;[ HC[I\
T]aE[ JIC l¿ S8Ÿ84] HCF 6\ N[JF6]l%5IF6\ V\lT/ ACJ[
ZF.";ZvT,JZvDF\0lAIvSM0]l\ AIv;[lõv;[6FJ."v
;tYJFC%5lE.IF D]\0[ ElJ¿F VUFZFVM V6UFlZI\
5jJ.IF4 6M B,] VC\ TCF ;\RF/lD D]\0[ ElJ¿F
VUFZFVM V6UFlZI\ 5jJ.¿/P VC\ 6\ N[JF6]
Â%5IF6\ V\lT/ 5\RF6]jJ.I\ ;¿vl;ÉBFJ.I\ N]
JF,;lJC\ lUlCWdD\ 5l0J¾H::FFlDP VCF;]C\
N[JF6]l%5IF¦ DF 5l0A\W\ SZ[CP
29
 saddahāmi ṇaṃ bhaṃte | ṇiggaṃthaṃ, pāvayaṇaṃ, pattiyāmi
ṇaṃ bhaṃte | ṇiggaṃthaṃ, pāvayaṇaṃ, royemi ṇaṃ bhaṃte
| ṇiggaṃthaṃ, pāvayaṇaṃ, evameyaṃ bhaṃte | tahameya
bhaṃte| avitahameyaṃ bhaṃte | icchiyameyaṃ bhaṃte
| paḍicchiyameyaṃ bhaṃte | icchiya- | paḍiicchiyameyaṃ
bhaṃte | se jaheyaṃ tubbhe vayaha tti kaṭṭu, jahā ṇaṃ
devāṇuppiyāṇaṃ aṃtie bahave rāīsara-talavara- māṃḍabiya-
koḍuṃbiya-seṭṭhi-seṇāvaī-satthavāhappa bhiiyā muṃḍe bhavittā
agārāo aṇagāriyaṃ pavvaiyā, ṇo khalu ahaṃ tahā saṃcāemi
muṃḍe bhavittā agārāo aṇagāriyaṃ pavvaittae | ahaṃ ṇaṃ
devāṇuppiyāṇaṃ aṃtie paṃcāṇuvvaiyaṃ satta-sikkhāvaiyaṃ
duvālasavihaṃ gihidhammaṃ paḍivajjissāmi | ahāsuhaṃ
devāṇuppiyā | mā paḍibaṃdhaṃ kareha |

O Lord! I believe and have faith in the nirgraṇtha’s (unattached) discourses.

These discourses are genuine, true, desired, intended and accepted just as you
have revealed them.

O Devanupriya! Many kings, supreme lords, people with families, great

merchants, commanders-in-chief, caravan leaders etc. have accepted the
monastic life by shaving their head and renouncing their worldly life. However, I
am not capable of giving up my household duties, shaving my head and accepting
the life of a homeless ascetic. Hence, I would like to take the five anuvrats, seven
shikshavrats, i.e. the twelve vows of a shravak (spiritual seeker) from you. The
Lord replied to Anand, “O Devanupriya! Do as you please but do not delay.”

30
 SRI UPASAKDASANGA SUTRA
7TH AṄGA SŪTRA

LIFE OF TEN MOST SPIRITUAL DEVOTEES

This Āgama describes the life of Lord Mahāvīra’s ten most spiritual shravaks
(devotees). A person seeking spirituality can follow two paths:

1. The path of performing sadhana (meditation and penance) while living in

this world or
2. Renouncing the world and accepting the life of an ascetic.

How can one perform sadhana and still live a worldly life is described in
this Āgama. Lord Mahāvīra’s followers are strong believers and lovers of this
preception and have deep faith in the Jain preception.

It is a great guide for businesspersons as it explains the types of business a

devotee should do, methods of investment, the kinds of investment that are
appropriate, the right modes of income and the appropriate use of income are
explained in this Sūtra.

In this Āgama, Lord Mahāvīra has also described the duties of a cattle rearer,
as most of His followers had twenty to twenty five thousand cows. The Lord has
also mentioned that a cow is a symbol of good wealth.

31
 This Sūtra instructs us that where there is modesty there is no evil income.

Lord Mahāvīra has described the importance and position of a wife, mother
and children in the life of a seeker and the types of vanprasth ashram.

The chapters of Upāsakdaśāng Sūtra are beneficial to those who want to follow
the worldly life while following Lord Mahāvīra’s preception for the upliftment of
their soul. Upāsakdaśāng Sūtra reveals how Lord Mahāvīra has described the life
of his shravaks and given them a place in his heart.  

32
 SRI ANTAGADA SUTRA
8TH AṄGA SŪTRA

S^CF. ¦ VZCF VlZõ6[DL S^C\ JF;]NJ

[ \ /J\ JIF;L
v DF 6\ T]D\ N[JF6]l%5IF ¦ VMCID6;\S%5[ HFJ
lhIFCP /J\ B,] T]D\ N[JF6]l%5IF¦ TrRFVM 5]-JLVM
p¾Hl,IFVM 6ZIFVM V6\TZ\ pjJlοF .C[J H\A]
ÛLJ[ NLJ[ EFZC[ JF;[ VFUD[;F/ p:;l%56L/ 5]0
\ ;
[ ]
H6J/;] ;IN]JFZ[ 6IZ[ AFZ;D[ VDD[ 6FD\ VZCF
ElJ:;l;P TtY T]D\ AC}.\ JF;F.\ S[Jl,5lZIFU\
5Fp6[¿F l;l¾hlCl; A]l¾hlCl; D]lrRlCl;
5lZl6jJFlCl; ;jJN]ÉBF6\ V\T\ SFlCl;P

kaṇhāi ! arahā ariṭṭhaṇemī kaṇhaṃ vāsudevaṃ evaṃ vayāsī

- mā ṇaṃ tumaṃ devāṇuppiyā | ohayamaṇasaṃkappe jāva
jhiyāha ! evaṃ khalu tumaṃ devāṇuppiyā | taccāo puḍhavīo
ujjaliyāo ṇarayāo aṇaṃtaraṃ uvvaṭṭitta iheva jaṃbuddīve
33
 dīve bhārahe vāse āgamesāe ussappiṇīe puṃḍesu jaṇavaesu
sayaduvāre ṇayare bārasame amame ṇāmaṃ arahā bhavissasi
| tattha tumaṃ bahūiṃ vāsāiṃ kevalipariyāgaṃ pāuṇetta
sijjhihisi bujjhihisi muccihisi pariṇivvāhisi savvadukkhāṇaṃ
aṃtaṃ kāhisi|

Giving further explanation, the Lord thus spoke – ‘O Devanupriya! Do not be

upset. It is destined that in the future Utsarpinikaal, you will come out of the third
hell and become the twelfth Tīrthaṅkara called ‘Amam’, in the Pundrajanpad’s
town Shatdwar. You will follow the norms of a Kevalī, become Siddhā, and attain
self-realization.

34
 SRI ANTAGADA SUTRA
8TH AṄGA SŪTRA

THE JOURNEY FROM TOLERANCE TO SUCCESS

Śrī Antagada Sūtra is the eight Aṅga Sūtra of Lord Mahāvīra’s preachings.
Before and during Lord Mahāvīra’s time, many devotees performed Sādhana and
attained self-realization and liberation.

Antagada Sūtra gives a special description on the state of mind, thoughts and
efforts of spiritual seekers who have reached the highest level of self-purification.
A devotee must constantly strive hard not to give up on his efforts and hopes to
reach the highest level of Sādhana until the end of his life.

Another distinctive talk cited here is about Sudarshan shravak. He was

engrossed in reciting the mantra ‘Namo Jinnanam Jiyabhayannam’ when weapons
weighing tonnes of kilograms were hurled at him. The power of this mantra kept
Sudarshan shravak shielded from any kind of hurt. Scientifically, it can be said
that some invisible energy blocked the tangible objects. An imperceptible force
of protection was formed around him.

The same principle worked when Goshalak threw Tejoleshaya (bright aura) at
Lord Mahāvīra. The Tejoleśya could not penetrate through the circle of protection
around Lord Mahāvīra and thus, bounced back. Burning pieces of coal were piled
on Gajsukumar’s head, but he did not react to that pain!

35
 When monks pluck hair from their head, the pain is only while plucking the first
few locks, later the pain subsides. This implies that some chemical, which works
like an anesthetic is produced in the body, which can increase our tolerance and
reduce the suffering. How and why this chemical is produced and their effect is
a topic of research.

We bow to all the Kevalis mentioned in this Sūtra who have attained this high
level of tolerance.

A sinful person, upon repentance can also perform Sādhana, take refuge in
preception and attain self-realization. This is depicted in this Sūtra with the
example of Arjunmali.

Lord Mahāvīra through this Sūtra shows us the path of attaining liberation.
To achieve it one should possess the virtues of tolerance and patience. This is
portrayed by articulating about various princes who left their luxuries, accepted
the hard life and sufferings, renounced the world and performed Sādhana to
attain the ultimate goal.

Śrī Antagada Sūtra is a scripture that contains many stories, each one revealing
a different value of life. Also, mentioned in the Sūtra is the role of the elders in
those days, the respect given to them, the arrangement of marriage etc.

Śrī Antagad Sūtra is helpful to those devotees who want to incorporate

preception in their worldly life and progress spiritually.

36
 SRI ANUTTAROVAVAI SUTRA
9TH AṄGA SŪTRA

T/ 6\ ;[ ;[l6/ ZFIF ;D6:; EUJVM DCFJLZ:;

V\lT/ /IDõ\ ;MrRF l6;dD Cõ T]õ[ ;D6\ EUJ\
DCFJLZ\ lTÉB]¿M VFIFlC6\ 5IFlC6\ SZ[.4 SlZ¿F4
J\N. 6D\;. J\lN¿F 6D\l;¿F H[6J
[ W^6[ V6UFZ[
T[6J
[ pJFUrK. pJFUlrK¿F W^6\ V6UFZ\
lTÉB]¿M VFIFlC6\ 5IFlC6\ SZ[. SlZ¿F J\N.
6D\;. J\lN¿F 6D\l;¿F /J\ JIF;Lv

Tae ṇaṃ se seṇie rāyā samaṇassa bhagavao Mahāvīrassa aṃtie

eyamaṭṭhaṃ soccā ṇisamma haṭṭha tuṭṭhe samaṇaṃ bhagavaṃ
mahāvīraṃ tikkhutto āyāhiṇaṃ payāhiṇaṃ karei, karittā, vaṃdai
ṇamaṃsai vaṃdittā ṇaṃaṃsittā jeṇeva dhaṇṇae aṇagārae
teṇeva uvāgacchai uvāgacchitta dhaṇṇaṃ aṇagāram tikkhutto
āyāhiṇaṃ payāhiṇaṃ karei, karittā, vaṃdai ṇamaṃsai vaṃdittā
ṇamaṃsittā evaṃ vayāsī –

37
 W^6[ l; 6\ T]D\ N[JF6]l%5IF ¦ ;]5]^6[ l; 6\ T]
D\ N[JF6]l%5IF4 ;]SItY[ l; 6\ T]D\ N[JF6]l%5IF4
SI,ÉB6[ l; 6\ T]D\ N[JF6]l%5IF4 ;],â[ 6\ N[JF6]
l%5IF TJ DF6]:;/ HdDHLlJIO,[ l¿ S8Ÿ8] J\N.
6D\;.4 J\lN¿F 6D\l;¿F H[6[J ;D6[ EUJ\ DCFJLZ[
T[6[J pJFUrK. pJFUlrK¿F ;D6\ EUJ\ DCFJLZ\
lTÉB]¿M VFIFlC6\ 5IFlC6\ SZ[. SlZ¿F J\N.
6D\;. J\lN¿F 6D\l;¿F HFD[J lN;\ 5FpaE}/4 TFD[J
lN;\ 5l0U/ P

dhaṇṇe si ṇaṃ tumaṃ devāṇuppiyā ! supuṇṇe si ṇaṃ

tumaṃ devāṇuppiyā, sukayatthe si ṇaṃ tumaṃ devāṇuppiyā,
kayalakkhaṇe si ṇaṃ tumaṃ devāṇuppiyā, suladdhe ṇaṃ
devāṇuppiyā tava māṇussae jammajīviyaphale tti kaṭṭu vaṃdai
ṇamaṃsai vaṃdittā ṇamaṃsittā jeṇeva samaṇe bhagavaṃ
Mahāvīre teṇeva uvāgacchai uvāgacchittā samaṇaṃ bhagavaṃ
mahāvīraṃ tikkhutto āyāhiṇaṃ payāhiṇaṃ karei karittā
vaṃdai ṇamaṃsai vaṃdittā ṇamamsittā jāmeva disaṃ pāubbhūe,
tāmeva disaṃ paḍigae|

There after King Shrenik, on hearing Lord Mahāvīra’s interpretation pondered

over it and felt satisfied and happy. He performed three pradakshinas (salutary

38
circling) of Lord Mahāvīra, bowed to him and went to Dhanna Anagaar. He showed
respect by bowing down three times to Dhanna Anagaar and said as under: ‘O
Devanupriya!’ You are virtuous, meritorious and fortunate to have attained your
goal. Also you are a symbol of noble deeds.

O Devanupriya! You have made your human birth successful’ saying this, he
bowed to Dhanna Anagaar again and went back to Lord Mahāvīra, bowed to Him
and returned to the direction he came from.

39
 SRI ANUTTAROVAVAI SUTRA
9TH AṄGA SŪTRA

A DIVINE GLIMPSE OF SPIRITUAL PEOPLE

This is the ninth Āgama of Lord Mahāvīra’s flow of preachings. Not all the
devotees who progress ahead in the field of Sādhana succeed. Only those devotees
who endure the hardships with utmost patience and tolerance attain liberation.

Lord Mahāvīra has described the life of Dhanna Anagaar in Śrī Anuttarovavaai
Sūtra. Dhanna performed different kinds of penances. He renounced the world
and made a firm decision to attain self-awareness. Thus, for him the body became
secondary and inferior. When Dhanna Anagaar was in deep meditation, he got
detached from his body and easily progressed on the spiritual path of penance.
However, due to severe penances, his body became a skeleton such that each
bone and vein was visible. His eyes had sunk, yet they were bright and shining,
thereby proving his spiritual strength. As the body weakened, his soul became
stronger. His strong faith in Lord is revealed in this Āgama. It is the best guide to
those who want to perform penances and Sādhana to attain the ultimate soul
(self-realization).

This Sūtra cites that food is not the main source of survival for humans. He can
survive on water and sunlight. There are examples of people who have survived
on sunlight or a grain of rice for a long time.

40
 Dhanna Anagaar ate less but lived long. The mechanism of the body has thus
become a topic of research for the scientists.

The penances that need to be performed to reduce the attachments and

annihilate the karmas are revealed in this Āgama.

Lord Mahāvīra has also explained the Sādhana performed by the devotees to
detach from the body. A spiritual person’s state of mind, when he reaches the
highest level of Sādhana is described.

When a devotee progresses on the path of attaining the soul, his affection
for the body becomes less. Śrī Anuttarovavaai Sūtra is helpful to those who are
extremely attached to the body. Complete detachment leads to self-realization.

41
 SRI PRASNAVYAKARAN SUTRA
10TH AṄGA SŪTRA

;jJU.5ÉB\N[4 SFlC\lT V6\T/ VSI5]^6FP H[ I 6

;]6\lT WdD\4 ;Mé6 I H[ 5DFI\lT

savvagaipakkhaṃde, kāhiṃti aṇaṃtae akayapuṇṇā | je ya ṇa

suṇaṃti dhammaṃ, soūṇa ya je pamāyaṃti

Those creatures without any good deeds to their credit (punyaheen) are the ones
who do not attend discourses on spirituality, hear them and instead indulge in
laziness even after hearing them, continue to rotate infinite times in the cycle of
birth and death.

V6]l;õ\ lJ AC]lJC\4 lDrKlNlõIF H[ 6ZF VCdDF P

Aâl6SF.ISdDF4 ;]6\lT WdD\ 6 I SZ[\lT ×

aṇusiṭṭhaṃ vi bahuvihaṃ, micchadiṭthiyā je ṇarā ahammā |

baddhaṇikāyakammā, suṇaṃti dhammaṃ na ya kareṃti

42
 A person with false preception binds karmas that are deep-rooted (nikachit).

Such people are those who do not follow the principles and bear unavoidable
bitter fruits. They do not practice what is preached.

lS\ ;ÉSF SFp\ H[4 6[rK. VM;C\ D]CF 5Fp\ P lH6JI6\

U]6DC]Z\4 lJZ[I6\ ;jJN]ÉBF6\

kiṃ sakkā kāuṃ je, ṇecchai osahaṃ muhā pāuṃ | jiṇavayaṇaṃ

guṇamahuraṃ, vireyaṇaṃ savvadukkhāṇaṃ

The sermons of Lord Jineshwar are full of merits and are like sweet purgative
medicine for eliminating all miseries. But what can be said about those who do
not wish to consume this medicine given without any self interest?

5\R[J I pl¾hé6\4 5\R[J I ZlÉBé6 EFJ[6\P

SdDZIvlJ%5D]ÉS\4 l;lâJZvD6]¿Z\ H\lT

paṃceva ya ujjhiūṇaṃ, paṃceva ya rakkhiūṇa bhāveṇaṃ |

kammaraya-vippamukkaṃ, siddhivara-maṇuttaraṃ jaṃti

Those creatures who give up five ashravas (influx of karmas) involving violence
etc. and produce five samvaras with pious motives that include non-violence,
peace etc. totally eradicate the karmic particles and attain salvation.

43
 SRI PRASNAVYAKARAN SUTRA
10TH AṄGA SŪTRA

ATTAINING SUPERNATURAL POWERS:

FROM VIRTUES LIKE TRUTH, NON-VIOLENCE, ETC

Lord Mahāvīra has revealed many mysteries in his discourses. One such mystery
is disclosed in Śrī Praśnavyākaran Sūtra. A description of how to gain and manifest
various supernatural powers, knowledge and energy is given in this Āgama.

The five grave sins which are violence, untruth, (falsehood) theft, unchaste
conduct and possession of material objects and the nature of penances (avowed
observance) to be performed for eliminating them are explained in this Sūtra.

This Āgama gives in-depth knowledge on various branches of occult practices

such as spells and charms. However, to prevent the misuse of this form of
knowledge, and to ensure that it is not used for malicious purposes, saints have
concealed such work from this Sūtra. Ācāryas have changed the topics of this
Āgama to prevent the unworthy disciples from gaining such knowledge for any
kind of misuse. This method of protecting crucial literature from miscreants is
highly appreciated.

The causes and effects of violence, the means to prevent and escape from
them and the positive results of non-violence are described in this Sūtra.

44
 Praśnavyākaran Sūtra does not disclose the spells and their secrets. However,
it discloses many mysteries through which an aspirant with the blessings and
knowledge of a Guru, even in present times, can get an access to different spells,
amulets, charms, astrology and mystic energy.

Aspirants, curious to gain knowledge, can understand the meanings of the

words, but only with a Guru’s blessings, they can decipher the meaning in depth.
He then, experiences a feeling of bliss. In this Sūtra, Lord Mahāvīra has described
a special method of acquiring positive energy in this Sūtra.

Those aspirants who want to learn about the virtues of the soul like truth, non-
violence etc. and the vices like violence, untruth etc., should study this Āgama. 

45
 SRI VIPAKA SUTRA
11TH AṄGA SŪTRA

T/ 6\ T:; ;]DC
] :; UFCFJ.:; T[6\ NjJ;]â6
[ \
NFIU;]â6
[ \ 5l0UFCU ;]â6
[ \ lTlJC[6\ lTSZ6;]â6
[ \
;]N¿[ V6UFZ[ 5l0,FlE/ ;DF6[ ;\;FZ[ 5lZ¿LS/
D6]:;Fp/ l6Aâ[ U[Cl\ ; I ;[ .DF.\ 5\R lNjJF.\
5FpaE}IF.\4 T\ HCF v J;]CFZF J]õF4 N;âJ^6[ S];D
] [
l6JFl0/4 R[,É
] B[J[ S/4 VFCIFVM N[JN]N\ E
] LVM4 V\
TZF lJ I 6\ VFUF;[ cVCM NF6\ VCM NF6\c 3]õ[ IP

tae ṇaṃ tassa sumuhassa gāhāvaissa teṇaṃ davvasuddheṇaṃ

dāyagasuddheṇaṃ padigāhaga suddheṇaṃ tiviheṇaṃ
tikaraṇasuddheṇaṃ sudatte aṇagāre padilābhie samāṇe saṃsāre
parittīkae maṇussāue ṇibaddhe gehaṃsi ya se imāiṃ paṃca divvāiṃ
pāubbhūyāiṃ, taṃ jahā - vasuhārā vuṭṭhā, dasaddhavaṇṇe kusume
ṇivādie, celukkheve kae, āhayāo devaduṃdubhīo, aṃtarā vi ya ṇaṃ
āgāse “aho dāṇaṃ aho dāṇaṃ” dhuṭṭhe ya|

46
 Thereafter Sumukh Gathapati gave ‘āahar daan’ that means to distribute
alms that free from living organisms and acceptable to Jain monks under their
regulations.

Here purity is considered three-fold which means the person offering should
be faultless, the person being offered alms should be an eligible monk in terms
of Jaina Regulations and items offered too should be fault free. Because of this
aahardaan Sumukh Gathapati, bounded good karmas that helped him attain
the human form of life in his next birth. His house was gifted with five ‘divyas’
arranged by celestial beings. They were: (1) Shower of golden coins (2) Shower
of flowers of five colors (3) Flag banners (4) Holy sound of musical instruments
played by deities, (5) Announcement by celestial beings from the sky with
constant declaration “Aho Danam”, “Aho Danam”.

47
 SRI VIPAKA SUTRA
11TH AṄGA SŪTRA

KARMAS: CAUSE OF SUFFERING

Vipāka Sūtra is the eleventh volume of Lord Mahāvīra’s teachings. The basic
dictum of the Vipāka Sūtra is that karmas are the cause of pain and suffering.

An in-depth literature as to how the pleasure producing karmas cause favorable

conditions and the pain producing karmas are the cause of unfavorable conditions
is narrated in this Sūtra. The inclination towards worldly life and the karmas bound
by them are specifically described in Vipāka Sūtra.

This Āgama nourishes us by giving ideas (the path and ideals of sacrifice, sharing,
helpfulness) and making others as well as the self , happy through kind deeds. How
living beings invite sufferings for themselves through acts of cruelty and torture on
others, is narrated in this Vipāka Sūtra,

Lord Mahāvīra has explained methods suitable for devotees to remain detached
from the experiences of SukhVipāka and DukhVipāka. The fruit of the karmas
makes the ignorant jivās blissful during favorable conditions and sad during
unfavorable conditions. The guidance received through Vipāka Sūtra is extremely
beneficial to aspirants who want to refrain from committing sins and perform
good karmas in their life. It is a revelation. Special lessons on art of living are
taught in this Āgama.
48
 TWELVE UPANGA SUTRAS
Āgamas and scriptures are originally considered a part of Aṅga Sūtras. Since
the Aṅga Sūtras were voluminous, the Ācāryas created Upāṅga Sūtras so that the
spiritual seekers can understand it with ease. Thus the Upangas which have been
manifested from Lord Mahāvīra’s Ang are beneficial for all the aspirants.

SRI UVAVAI SUTRA

1ST UPĀṆGA SŪTRA

H:; 6\ N[JF6]l%5IF N\;6\ S\Bl\ T4 H:; 6\ N[JF6]l%5IF

N\;6\ 5LC\lT4 H:; 6\ N[JF6]l%5IF N\;6\ 5tY\lT4
H:; 6\ N[JF6]l%5IF N\;6\ VlE,;\lT4 H:; 6\
N[JF6]l%5IF 6FDUMI:; lJ ;J6IF/ CõT]õ
HFJ lCIIF EJ\lT4 ;[ 6\ ;D6[ EUJ\ DCFJLZ[
5]jJF6]5l] jJ\ RZDF6[4 UFDF6]uUFD\ N}.¾HDF6[ R\5F/
6IZL/ pJ6UZuUFD\ pJFU/4 R\5\ 6U®Z 5]^6EÛ\ R[.I\
49
 ;DM;lZpSFD[P T\ /J\ N[JF6]l%5IF6\ l5IõIF/
l5I\ l6J[Nl[ D4 l5I\ E[ EJp P

jassa ṇaṃ devāṇuppiyā daṃsaṇaṃ kaṃkhaṃti, jassa ṇaṃ

devāṇuppiyā daṃsaṇaṃ pīhaṃti,
jassa ṇaṃ devāṇuppiyā daṃsaṇaṃ patthaṃti,
jassa ṇaṃ devāṇuppiyā daṃsaṇaṃ abhilasaṃti, jassa ṇaṃ
devāṇuppiyā ṇāmagoyassa vi savaṇayāe haṭṭhatuṭṭha jāva hiyayā
bhavaṃti, se ṇaṃ samaṇe bhagavaṃ mahāvīre puvvāṇupuvviṃ
caramāṇe, gāmāṇuggāmaṃ dūijjamāṇe caṃpāe ṇayarie
uvaṇagaraggāmaṃ uvāgae, caṃpaṃ ṇagariṃ puṇṇbhaddaṃ
ceiyaṃ samosariukāme | taṃ evaṃ devāṇuppiyāṇaṃ piyaṭṭhayāe
piyaṃ ṇivedemi, piyaṃ bhe bhavau |

‘O Devanupriya! The person who you are anxiously awaiting, whose very sight
you continuously desire with eagerness, whom you pray and worship frequently.
Hearing his very name makes your heart blossom with pleasant feelings, he himself
Bhagwan Lord Mahavir has come near Champanagri after undertaking Vihar Yatra
as per traditions of Tīrthaṅkaras. Now he would be entering Purnabhadra temple
of Champanagri. I bring you good tidings, O Devnupriya!

50
 SRI UVAVAI SUTRA
1ST UPĀṄGA SŪTRA

OUR KARMAS DECIDE OUR NEXT BIRTH

(superior or inferior mode)

In this Āgama, Lord Mahāvīra revealed that our karmas and not God is
responsible for our future. Our karmas decide our gati (state of existence) in the
next birth. Lord Mahāvīra has also explained by which karma one attains which
particular gati.

The Uvavāi Sūtra describes the devotion of Lord Mahāvīra’s devoted disciple
Konnik.

By mere worship of Lord Mahāvīra, King Konnik felt the vibrations in every part
of his body. Whenever a person brought news of Lord Mahāvīra, King Konnik
used to give him one of his most valuable necklaces. This highest form of worship
towards Lord is described in this Āgama. Those aspirants who want to gain in
depth knowledge of the appropriate method of worshipping God and Guru will
benefit by reading Śrī Uvavāi Sūtra.

This Sūtra also describes the art of gardening. It describes in detail the types
of fruit bearing and flower bearing plants and trees that should be planted. It
educates us about the positive energy received from the nearby trees and the
Sādhana that Lord Mahāvīra performed under such trees.

51
 Śrī Uvavāi Sūtra describes the high level of knowledge attained by Lord Mahāvīra.
There is also a description of human physiology, the levels of enlightenment,
spiritual powers and lifestyle of thousands of monks during Lord Mahāvīra’s era.

The Uvavāi Sūtra is a treasure of various topics. The most important amongst
them is the description of King Konnik’s extraordinary devotion and worship
towards Lord Mahāvīra.

Those who want to progress spiritually will benefit by reading Śrī Uvavāi Sūtra.

ONENESS WITH OUR GURU WILL BRING OUT

OUR INNER SPIRITUAL KNOWLEDGE.

52
 SRI RAIPASENIYA SUTRA
2ND UPĀṆGA SŪTRA

T/ 6\ S[;L S]DFZ;D6[ lR¿\ ;FZ®C /J\ JIF;Lv /J\

B,] Rp®C 9F6[®C lR¿F¦ HLJF S[Jl,5^6¿\ WdD\ 6M
,E[¾HF ;J6IF/4 T\ HCFv

tae ṇaṃ kesī kumārasamaṇe cittaṃ sārahiṃ evaṃ vayāsī- evaṃ

khalu cauhiṃ ṭhaṇehiṃ cittā ! jīvā kevalipaṇṇattaṃ dhammaṃ ṇo
labhejjā savaṇayāe, taṃ jahā-

VFZFDUI\ JF p¾HF6UI\ JF ;D6\ JF DFC6\ JF

6M VlEUrK. 6M J\N. 6M 6D\;. 6M ;ÉSFZ[. 6M
;dDF6[. 6M S<,F6\ D\U,\ N[JI\ R[.I\ 5¾H]JF;[.4
6M VõF.\ C[é.\ 5l;6F.\ SFZ6F.\ JFUZ6F.\ 5]rK.P
//6\ 9F6[6\ lR¿F¦ HLJF S[Jl,5^6¿\ WdD\ 6M ,E\
lT ;J6IF/ × s!f pJ:;IUI\ ;D6\ JF T\ R[J
53
 HFJ //6 lJ 9F6[6\ lR¿F¦ HLJF S[Jl,5^6¿\
WdD\ 6M ,E\lT ;J6IF/

ārāmagayaṃ vā ujjāṇagayaṃ vā samaṇaṃ vā māhaṇaṃ vā ṇo

abhigacchai ṇo vaṃdai ṇo ṇamaṃsai ṇo sakkārei ṇo sammāṇei
ṇo kallāṇaṃ maṃgalaṃ devayaṃ ceiyaṃ pajjuvāsei, ṇo aṭṭhāiṃ
heūiṃ pasiṇāiṃ kāraṇāiṃ vāgaraṇāiṃ pucchai | eeṇaṃ ṭhāṇeṇam
cittā ! jīvā kevalipaṇṇattaṃ dhammaṃ ṇo labhaṃti savaṇayāe |
uvassayagayaṃ samanaṃ va taṃ ceva jāva eeṇa vi ṭhāṇeṇaṃ cittā !
jīvā kevalipaṇṇattaṃ dhammaṃ ṇo labhaṃti savaṇayāe

UMIZuUUI\ ;D6\ JF DFC6\ JF HFJ 6M 5¾H]

JF;[.4 6M lJp,[6\ V;6v5F6v BF.Dv;F.D[6\
5l0,FE[.4 6M VõF.\ HFJ 5]rK.P //6\ lJ 9F6[6\
lR¿F¦ HLJ[ S[Jl,5^6¿\ WdD\ 6M ,E. ;J6IF/

goyaraggagayaṃ samaṇaṃ vā māhaṇaṃ vā jāva ṇo pajjuvāsei, ṇo

viuleṇaṃ asaṇa-pāṇa-khāima-sāimeṇaṃ padilabhei, ṇo aṭṭhāiṃ
jāva pucchai | eeṇaṃ vi ṭhāṇeṇam cittā ! jīve kevalipaṇṇattaṃ
dhammaṃ ṇo labhai savaṇayāe ||

HtY lJ I 6\ ;D6[6 JF DFC6[6 JF ;®â

VlE;DFUrK. TtY lJ 6\ CtY[6 JF JtY[6 JF
54
 K¿[6\ JF V%5F6\ VFJlZ¿F lRõ.4 6M VõF.\ HFJ
5]rK. P //6 lJ 9F6[6\ lR¿F ¦ HLJ[ 6M ,E.
S[Jl,5^6¿\ WdD\ ;J6IF/

jattha vi ya ṇaṃ samaṇeṇa vā māhaṇeṇa vā saddhiṃ

abhisamāgacchai tattha vi ṇaṃ hattheṇa vā vattheṇa vā
chatteṇaṃ vā appāṇaṃ āvarittā ciṭṭhai, ṇo aṭṭhāiṃ jāva pucchai
| eeṇaṃ vi ṭhāṇeṇaṃ cittā| jīve ṇo labhai kevalipaṇṇattaṃ
dhammaṃ savaṇayāe|

There after Kesikumar shramana told Chitta sarathi: ‘ O Chitta! Living beings are
deprived of listening to spiritual discourse propagated by the omniscient because
of four reasons.’ They are as under:

1. Those human beings who do not pay visit to śramanās mahanās (ascetics),
those who do not bow down to salute, honor or have faith in them as their
spiritual welfare guide or do not devote themselves in service, aspirants
who do not express their curiosity by asking questions on spiritual subjects
or seek remedies for attaining ultimate goal of salvation, ask reasons for
karmic bondages, aversion, real form of substance and its definition,O
Chitta those people do not benefit by listening to spiritual discourse
propagated by omniscient’s, and that is why they remains deprived of
spiritual sermons.

2. Those human beings, who do not pay visit to śramanās mahanās in their
place of stay, do not bow down before them with salutation or ask

55
 questions about the real form of substance worth knowing with definition
cannot benefit merely by hearing the sermons given by omniscients.

3. Those human beings who do not come forward to welcome śramanās

mahanās (saints) who are out to seek alms saying “Dharmalābha” politely,
those who do not offer them with suitable food that is permissible under
their regulations in the form of cooked consumable food, boiled water,
sweets, mouth cleaning items (mukhvās-khaiman) dry fruits etc. do not ask
inquisitive question on the subject of live substance etc. fails to get blessed
with the benefit of spiritual discourses propagated by omniscient.

4. Those human beings who try to hide themselves by keeping cover with an
umbrella or cloth across their face in the event of śramanās mahanās
appear before them in usual course and do not satisfy their curiosity by
asking question on live substance etc. and do not come forward for the
purpose before them, do not get advantage of spiritual sermons.

56
 SRI RAIPASENIYA SUTRA
2ND UPĀṄGA SŪTRA

ENLIGHTENED STATE OF A SPIRITUAL PERSON

In Śrī Raipaseṇiya Sūtra, Lord Mahāvīra has illustrated the enlightened state of
spiritual persons who have reached a highest level of awareness.

It depicts the life history of King Pardeshi. An extremely ignorant soul commits
malicious karmas. However, when he encounters a Sadguru and obtains his
blessings, he is overwhelmed by the Sadguru’s knowledge. His illiterate and cruel
soul experiences equanimity, and willingly accepts all the hard conditions of life
and progresses on the path to attain the ultimate Knowledge.

Śrī Raipaseṇiya Sūtra is a Āgama that manifests the knowledge of the soul. It
portrays King Pardeshi’s curiosity to gain knowledge and the enlightenment given
to him by Guru Keśiswāmi. King Pardeshi was an atheist and did not believe in the
existence of the soul. However, Guru Keśiswāmi convinced him to accept the fact
about existence of the soul. Guru Keśīswāmi also instilled faith in him and showed
him the path to go closer and deeper into the soul. Those devotees who want to
gain deep knowledge of the soul will benefit from reading Śrī Raipaseṇiya Sūtra.

This Sūtra shows the path from purification of the soul to its self-realization. It
also tells about the path through which King Pardeshi attained self-realization.

57
 Lord Mahāvīra has revealed to the ignorant souls the path to gain the right
identity. Being in connection with saints is a blessing as it leads one to Devlok
(heaven) and helps one to attain self-realization.

This has been explained very interestingly in this Āgama giving inspiration to
all. Śrī Raipaseṇiya Sūtra is helpful to all those spiritual seekers who want to know
their right identity.  

58
 SRI JIVAJIVABHIGAMA SUTRA
3RD UPĀṆGA SŪTRA

.DL;[ 6\ E\T¦[ ZI6%5EF/ 5]-JL/ 6[Z.IF6\ ;ZLZIF

®S ;\3I6L 5^6¿Fm UMIDF¦ K^C\ ;\3I6F6\
V;\3I6L4 6[JõL4 6[J lKZF4 6lJ ^CF@4 H[ 5MuU,F
Vl6õF HFJ VD6FDF T[ T[®; ;ZLZ;\3FI¿F/
5lZ6D\lTP /J\ HFJ VC[;¿DFP

imīse ṇaṃ bhaṃte ! rayaṇappabhāe puḍhavī ṇeraiyāṇaṃ sarīrayā

kiṃ saṃghayaṇī paṇṇattāa ? goyamā ! chaṇhaṃ saṃghayaṇaṃ
asaṃghayaṇī, ṇeva chirā, ṇavi ṇhāru, je poggalā aṇiṭṭhā java
amaṇāmā te tesiṃ sarīrasaṃghāyattāe pariṇamaṃti |
evaṃ jāva ahesattamā|

Q: O Lord! What kind of a structure does a soul possess in Ratnaprabha earth

(name of first hell)?
A: O Gautam! They do not have any of the six types of body structures. Their
bodies do not contain bones, veins and muscles. Their body is made up of those

59
substances that are evil and unclean (disliked by mind). In the same manner, it is
applicable to souls of all the hells up to seventh hell.

.DL;[ 6\ E\T¦[ ZI6%5EF/ 5]-JL/ 6[Z.IF6\ ;ZLZUF

S[lZ;UF J^6[6\ 5^6¿Fm UMIDF¦ SF,F SF,MEF;F
HFJ 5ZDlS^CF J^6[6\ 5^6¿FP /J\ HFJ VC[;¿DF/P

imīse ṇaṃ bhaṃte ! Rayaṇappabhāe puḍhavīe ṇeraiyāṇaṃ

sarīragā kairisagā vaṇṇeṇaṃ paṇṇattāa ?
Goyamā ! kālā kālobhāsā jāva paramakiṇhā vaṇṇeṇaṃ paṇṇattā
|evaṃ jāva ahesattamāe |

Q: O Lord! What is the color of the body of souls in Ratnaprabha earth?

A: O Gautam! They are black with a black reflection or infact deep black. This
is the complexions of all beings in all the hells up to seventh hell are to be
understood by implications.

.DL;[ 6\ E\T[ ¦ ZI6%5EF/ 5]-JL/ 6[Z.IF6\ ;ZLZIF

S[lZ;IF U\W6
[ \ 5^6¿Fm UMIDF¦ ;[ HCF6FD/ VlCD0[
. JF4 T\ R[J HFJ VC[;¿DF P

imīse ṇaṃ bhaṃte! rayaṇappabhāe puḍhavīe ṇeraiyāṇaṃ sarīrayā

kerisaya gaṃdheṇaṃ paṇṇattāa? goyamā ! sai jahāṇāmae ahimade I
vā, taṃ ceva jāva ahesattamā|
60
Q: O Lord! How is the smell of bodies in Ratnaprabha earth (hell)?
A: O Gautam! They smell like dead serpents. Similarly, the smell of all the beings
right up to seventh hell is to be implied.

.DL;[ 6\ E\T¦[ ZI6%5EF/ 5]-JL/ 6[Z.IF6\

;ZLZIF S[lZ;IF OF;[6\ 5^6¿Fm UMIDF¦ O]
l0TrKlJlJrKlJIF BZvO@;vhFDvh]l;ZF OF;[6\
5^6¿FP /J\ HFJ VC[;¿DFP

imīse ṇaṃ bhaṃte ! rayaṇappabhāe puḍhavīe ṇeraiyāṇaṃ

sarīraya kerisayā fāseṇaṃ paṇṇattāa?
goyamā ! phuditacchavivicchaviyā khara-pharusa-jhāma-jhusirā
phāseṇaṃ paṇṇattā | evaṃ jāva ahesattamā |

Q: O Lord! How is the touch of the bodies of beings in Ratnaprabha earth (hell)?
A: O Gautam! The skin of these beings is ragged with scratches and wrinkles
around. Their skin is hard, rough, and appears like burnt objects and have pores
(compared to roughness of a brick). This is stated in respect to all the hells right
up to seventh hell.

61
 SRI JIVAJIVABHIGAMA SUTRA
3RD UPĀṆGA SŪTRA

LIVING SCIENCE

All the jivās of the world have different attitudes, different likings and varied
nature. Hence keeping this in mind, Lord Mahāvīra has indicated those concepts
of knowledge in the Āgama, named Jīvājīvābhigam Sūtra.

Abhigam means in-depth knowledge. Śrī Jīvājīvābhigam Sūtra gives in-depth

knowledge on various types of jivās (living beings), formation of the jivās and
their nature, how and why they are born in different bodies and in different
families is well explained.

It explains the difference between the living and the non-living identities,
minute particles and their different states. The similarity between the energy of
objects and that of the soul, the different types of jivās and their lifestyles are
described.

Lord Mahāvīra has given an in-depth explanation about life sciences which
run into thousands of pages. He has even revealed some facts which cannot be
proven by experiments.

Śrī Jīvājīvābhigam Sūtra details life science. This Āgama is a necessary read for
those aspirants who want to learn about life science.

62
 SRI PANNAVANA SUTRA
4TH UPĀṆGA SŪTRA

S.5.lõ/ 6\ E\T[ ¦ SMC[ 5^6¿[ m

UMIDF¦ Rp5.lõ/ SMC[ 5^6¿[4
T\ HCFvVFI5.lõ/4 5Z5.lõ/4
TN]EI 5.lõ/4 V%5.lõ/ P

kaipaiṭṭhie ṇaṃ bhaṃte! kohe paṇṇatte ?

goyamā ! caupaiṭṭhie koh paṇṇatte,
taṃ jahā-āyapaiṭṭhie, parapaiṭṭhie,
tadubhaya paiṭṭhie, appaiṭṭhie |

Q: O Lord! Can anger be categorized?

A: O Gautam! There are four categories of anger:

1. Self established 2. Caused by another 3. Caused by both (self and others)

4. Without any basis or cause.

(1) Self-established anger: It is caused by one’s own self. The reasons being the
fruits of self-committed actions and karmas. When any living being witnesses
63
 evil effects of karma, he gets annoyed with himself. This is called self-
imposed anger, which is applied on the self.
(2) Anger caused by others: When any living being makes another person or
object instrumental for his problems, it is called anger caused by others or
when a person by expressing his anger causes others to be angry and
provokes them. Consequently, someone else establishes this kind of anger.
(3) Anger caused by self and others: Whenever a living being (person) gets
angry due to commitment of misdeed by self or due to others, and if
because of that resorts to anger on self and others, it is called anger caused
by self and others(dual anger).
(4) Baseless Anger: Whenever anger (any kaśāyas) arises without any reason it
may be due to the rise of our mohaniya karma, wherein people or objects
get us angry without any reason, in that event, the ensued anger falls under
the category of baseless anger (kaśāyas) and is known as Pratisthit anger. In
this way on the basic of Adhikaran There are four types of kaśāyas.

S.lC\ 6\ E\T[ ¦ 9F6[®C SMC]%5¿L EJ. m

UMIDF¦ Rp®C 9F6[®C SMC]%5¿L EJ.4
T\ HCFv B[¿\ 50]rR4 JtY]\ 50]rR4
;ZLZ\ 50]rR4 pJ®C 50]rR P

kaihiṃ ṇaṃ bhaṃte ! ṭhāṇehiṃ kohuppattī bhavai ? goyamā

! cauhiṃ ṭhāṇehiṃ kohuppattī bhavai, taṃ jahā- khetaṃ
paducca, vatthuṃ paducca, sarīraṃ paducca, uvahiṃ paducca|

64
Q: O Bhagwan (Lord)! Which are the reasons that cause anger?
A: O Gautam! There are four reasons that cause anger. They are as under.

1. An open area or land can be instrumental is causing anger.

2. A building or covered land (area) may be instrumental for anger.
3. Body (physical entity) may be instrumental for anger
4. Other household materials, tools, usable articles etc. may be instrumental
for the same.

65
 SRI PANNAVANA SUTRA
4TH UPĀṆGA SŪTRA

TREASURE OF KNOWLEDGE:
MATERIAL SCIENCE, BIOLOGY AND SPIRITUAL ENERGY

Śrī Pannavaṇā Sūtra was written keeping in mind various sentiments and
desires. Pannavaṇā Sūtra is called Pragnāpanā. Pragnāpanā Sūtra enlightens one
with spiritual wisdom. Every soul is prudent but the knowledge is suppressed. In
the Pannavaṇā Sūtra, Lord Mahāvīra has given an exhaustive explanation on how
to manifest knowledge.

Verses 1-36 of the Pannavaṇā Sūtra contain undisclosed knowledge. The Āgama
is a ‘mysterious store house of knowledge’ and is known as ‘laghubhagwati’. The
six leshyas, aura, yog, movement of the particles, important facts about geography
and nruvansh have been explained very well. This upāang is a summarized
dictionary for Jainism as far as technical knowledge is concerned. With invocation
having said ‘Namo Siddhanam’, we have now bowed to Shasanpati Lord Mahāvīra.
This is how this Āgama begins.

A special description of the different types of human senses, body structures and
the gati of living and non-living identities is given in Pannavaṇā Sūtra. Those who
are interested in learning the science of objects, human physiology and about mind
power will find Śrī Pannavaṇā Sūtra to be a treasure of immense knowledge.

66
 This Upāng Sūtra reveals those secrets that are very useful for the development
and peace of the human society.

The aura surrounding a person, the effect of the aura and how an atom can
progress even without any force is described in this Sūtra.

Pannavaṇā Sūtra is beneficial to those who are interested in learning the

secrets of science in detail.

67
 SRI JAMBUDVIP PRAJÑAPTI SUTRA
5TH UPĀṆGA SŪTRA

TL;[ 6\ E\T[¦ ;DF/ p¿DvSõv5¿F/

EZC:; JF;:; S[lZ;/ VFIFZEFJv50MIFZ[
ElJ:;.m UMIDF¦ SF,[ ElJ:;. CFCFE}/4 E\
EFE}/4 SM,FC,E}/P ;DF6]EFJ[6 I BZO@;W}
l,D.,F4 N]ljJ;CF4 JFp,F4 EI\SZF I JFIF ;\
JÎUF I JF.\lT4 .C VlEÉB\ W}DF®ClT I lN;F
;D\TF Zp:;,F Z[6]vS,];vTDv50,vl6ZF,MIF4
;DIv ,]ÉBIF/ I 6\ VlCI\ R\NF ;LI\
DMlrK®ClT4 VlCI\ ;}lZIF TlJ:;\lTP

tīse ṇaṃ bhaṃte ! samāe uttama-katta-pattāe bharahassa

vāsassa kerisae āyārabhāva-padoyāre bhavissai? Goyamā!
Kāle bhavissai hāhābhūe, bhaṃbhābhūe, Kolāhalabhūe |
samāṇubhāveṇa ya kharapharasadhulimaela, duvvisaha vaula,
68
 bhayaṃkara ya vāyā saṃvattagā ya vāiṃti, iha abhikkhaṃ
dhūmāhiṃti ya disā samaṃtā raussalā reṇu-kalusa-tama-
padala-ṇirāloyā, samaya lukkhayāe ya ṇaṃ ahiyaṃ caṃdā sīyaṃ
mocchihiṃtṭi ahiyaṃ sūriyā tavissaṃtti |

Q: ‘O Lord’! What would the state of this world be when the sixth era of the time
cycle is at its peak?
A: ‘O Gautam’! In the sixth era the whole of humankind would be in a dire state;
the whole world would be pervaded with the chaotic noises of birds and animals,
extremely strong dusty winds known as samvartak winds will blow causing utter
destruction. The atmosphere will be polluted and filled with smoke due to which
sunlight will hardly be seen and the whole world will appear dark and gloomy.

In the sixth era, extremities in climatic conditions will be experienced.

Daytime would be extremely hot and nights would be extremely cold. Therefore,
humankind would be in pain due to such harsh conditions.

69
 SRI JAMBUDVIP PRAJÑAPTI SUTRA
5TH UPĀṆGA SŪTRA

GEOGRAPHY, ASTRONOMY, AND HISTORY

Keeping in mind the varied interests of the people of this world, Bhagwan
Mahāvīra has given geographical, astronomical and historical explanations of not
only our earth but also of the universe. The different countries on earth and their
geographical constitutions have been explained in this Sūtra. The planet Earth where
we live is a part of Jambūdvīp (Jambu Island). The length, breadth and constitution
of Jambudvīp are specified. In the centre of it is Mount Meru. The magnanimity
of this mountain and what it is made up of is explained. The humungous nature
of the sea waves of Jambūdvīp and how earth is protected by these waves, how
tsunamis are formed and its effect have been explained by Bhagwan Mahāvīra in
this Āgama. This Āgama explains the composition of the earth. It also contains the
description of the inspirational lives of people who lived in Jambudweep and the 56
Dishakumaris who came to tie Rakhi (protection band) on the wrist of Rishabhdev
at the time of his birth. It also describes the life style of people living in India lacs of
years before the birth of the first Tīrthaṅkara Rishabhdev. Bhagwan Mahāvīra has
also explained here the method and specified different places in Jambūdvīp from
where the soul can attain salvation. This Āgama is beneficial to those disciples
who have deep interest in geography and astronomy.

70
 SRI CANDRA-SURYA PRAJÑAPTI SUTRA
6TH AND 7TH UPĀṆGA SŪTRA

TF SC\ T[ R\N[ ;;LvR\N[ ;;L VFlC/lT J/¾HF m

TF R\N:; 6\ HM.®;N:; HM.;Z^6M lDI\S[ lJDF6[
S\TF N[JF S\TFVM N[JLVM S\TF.\ VF;6v;I6vB\
EvE\0vD¿MJUZ6F.\4 V%56FlJ I 6\ R\N[ N[J[
HM.®;N[ HM.;ZFIF ;MD[ S\T[ ;]E[ l5IN\;6[ ;]~J[ TF
/J\ B,] R\N[ ;;L4 R\Nv
[ ;;L VFlC/lT J/¾HF P
Tā kahaṃ te chaṃde sasī chaṃde sasī āhieti vaejjā ? tā
chaṃdassa ṇaṃ joisiṃdassa joisaraṇṇo miyaṃke vimāṇe kaṃtā
devā kaṃtāo devīo kaṃtāiṃ āsaṇa sayaṇa khaṃbha bhaṃda
mattovagaraṇāiṃ, appaṇāvi yā ṇaṃ chaṃde deve joisiṃde
joisarāyā some kaṃte subhe piyadaṃsaṇe surūve tā evaṃ khalu
chaṃde sasī, chaṃdei -sasī āhiyaiti vaejjā |

Q: Why is the Moon called ‘Shashi’?

A: The Moon God is the King of astrologers and his vehicle has a deer as its

71
emblem. It has beautiful Gods and Goddesses, artistic throne, pillars, beds,
utensils, instruments etc. The shape and appearance of The King of astrologers
the Moon himself is so serene, attractive and handsome. That is why the Moon
is called ‘Shashi’.

TF SC\ T[ ;}lZ/ VF.rR[v;}lZ/ VF.rR[ VFlC/lT

J/¾HF m TF ;}ZFlNIF ;DIF. JF VFJl,IF. JF
VF6F5F6}. JF YMJ[. JF HFJ p:;l56L VM;l%56L.
JF4 /J\ B,] ;}Z[ VF.rR[v;}Z[ VF.rR[ VFlC/lT
J/¾HFP

Tā kahaṃ te sūrie āicce-sūrie āicce āhieti vaejjā ? tā sūrādiyā

samayāi vā āvaliyāi vā āṇāpāṇūi vā thovei vā jāva ussapiṇi
osappiṇīya vā, evaṃ khalu sūre āicce-sūre āicce āhieti vaejjā |

Q: Why is the Sun called ‘Aaditya’?

A: The Sun has been in existence since time immemorial and it is the originator
of the Avsarpinī (descending) and Utsarpinī (ascending) phases of the time cycle.
Hence it is called ‘Aaditya’.

72
 SRI CANDRA-SURYA PRAJÑAPTI SUTRA
6TH AND 7TH UPĀṆGA SŪTRA

MATHEMATICS AND ASTROLOGY

Bhagwan Mahāvīra has vividly described astrology in Candra Prajñapti and

Sūrya Prajñapti Sūtra.

The moon’s orbit, its cycle, direction, the size of the moon and its phases etc.
are explained in this Āgama. Description of sun’s orbit, the increase and decrease
in the intensity of its heat is also covered in this Āgama. It describes how the sun
and moon causes eclipses.

It also explains how with the help of the sun and moon, a soul can bring out
its inner powers. This Āgama is a treasure of astrology. It would be extremely
beneficial, if the present day astrologers’ fine-tune their knowledge with Candra
and Sūrya Prajñapti Sūtra. The Āgama provides immaculate knowledge of the
orbits and movements of all the planets and constellations.

The Devas (celestial beings) rule the sun and moon giving them different types
of movements and why the sun and moon revolve on their axis is explained in this
Āgama. Those aspirants having interest in astrology and astronomy can benefit
highly by studying this Āgama. However, not every disciple is permitted to read
and study this Āgama. Only those disciples who earn the favor and grace of their
Guru are allowed to read this Āgama.

73
 NIRYAVALIKA PANCAM SET
8TH TO 12TH UPĀṆGA SŪTRAS

(NIRYAVALIKA, KALPĀVATAṂSIKA, PUṢPIKĀH, PUṢPACŪLIKĀH, VRSNIDAŚAH)

T/ 6\ ;[l6/ ZFIF S’l6I\ S‘DFZ\ 5Z;]CtYUI\

/¾HDF6\ 5F;.4 5Fl;¿F /J\ ;\5C
[ .[ sJIF;Lfv /;
6\ S’l6/S‘DFZ[ V5ltYI5ltY/ N]ZT
\ 5\T,ÉB6[
CL65]^6v RFpÛl;/ lClZl;lZ5lZJl¾H/ 5Z;]CtYU/
.C CjJDFUrK.P T\ 6 6¾H. 6\ DD\ S}6. S‘vDFZ[6\
DFlZ:;. l¿ S8Ÿ8] EL/ TtY[ Tl;/ pljJuU[ ;\HFIEI[
TF,5]0U\ lJ;\ VF;U\l; 5lÉBJ.P T/ 6\ ;[ ;[l6/
ZFIF TF,5]0UlJ;\l; VF;U\l; 5lÉB¿[ ;DF6[ D]C¿
] \
TZ[6 5lZ6DDF6\l; l6%5F6[ l6rR[õ[
HLJlJ%5H-[ VM.^6[P

Tae ṇaṃ seṇie rāyā kūṇiyaṃ kumāraṃ parasuhatthagayaṃ

74
 Ejjamāṇaṃ pāsai, pāsittā evaṃ saṃpehei (vayāsī)- Esa ṇaṃ
kūṇiekumāre apatthiyapatthie duraṃtapaṃtalakkhaṇe
hīṇapuṇṇa – cāuddasie hirisiriparivajjie parasuhatthagae
iha havvamāgacchai | taṃ ṇa ṇajjai ṇaṃ mamaṃ kuṇai
ku- māreṇaṃ mārissai tti kattu bhīe tatthe tasie uvvigge
saṃjāyabhaye tālapudagaṃ visaṃ āsagaṃsi pakkhivai |
tae ṇaṃ se seṇie rāyā tālapudagaṃvisaṃsi āsagaṃsi pakkhitte
samāṇe muhuttaṃtareṇa pariṇamamāṇaṃsi ṇippāṇe ṇicceṭṭhe
jīvavippajaḍhe oiṇṇe |

King Shrenik sees his son Konnik coming towards his prison cell with an axe
in his hand and he thinks, “This Konnik, who is shameless and was born as a
curse, is indifferent and has animosity towards me. I do not know what my
condition would be when he kills me.” Under the influence of such negative and
grim thoughts, he gets frightened and sucks the stone of his ring which is coated
with poison. Immediately the poison spreads in his body, taking his life and he
collapses on the floor of the prison.

75
 NIRYAVALIKA PANCAM SET
8TH TO 12TH UPĀṆGA SŪTRAS

STORIES: PSYCHOLOGICAL VIEWPOINTS

Bhagwan Mahāvīra, keeping in mind the varied interests of the people of this world,
has formed the Āgamas. There are five Āgamas in which Bhagwan Mahāvīra has gives
his wisdom in the form of short tales. The names of those five Āgamas are

1. Niryāvalīka 2. Kalpāvataṃsīka, 3. Puṣpīkāh, 4. Puṣpacūlīkāh and

5. Vrsnidaśāh.

The Niryāvalīka Sūtra talks about the times of Bhagwan Mahāvīra when
the Kings had a certain style of ruling their kingdom. It narrates how even in
the midst of unparalleled riches and comforts, when the kings met Bhagwan
Mahāvīra they renounced their kingdom and worldly life and lived as ascetics.
In the tale of Bahuputrīka, he advises an aspirant that one’s desires are the root
cause of one’s sorrows. Bhagwan Mahāvīra has analyzed the human psyche in an
immaculate manner in these Āgamas These Āgamas also give a description of the
different states of mind like its firmness, stability, impatience, and weirdness. The
Niryāvalīkā Sūtra further explains how one’s mentality has an influence on one’s
own happiness or sadness. For those who want an in-depth study of human
psychology, these five Āgamas give a great insight of human psyche through the
short stories depicted in them.

76
 FOUR FUNDAMENTAL SCRIPTURES
(MOOL SŪTRAS)

Bhagwan Mahāvīra’s’ Āgamas are categorized into five divisions as under:

1. Aṅga (Body) 2. Upāṇga (Limbs) 3. Mool (Root or fundamental basic)
4. Cheda (eradicating of vices) 5. Āvaśyaka (Essential)

Ayurvedic medicines are made from different parts of the plant like roots, stem
or branches. Medicines made from different parts are prescribed to different
patients according to their ailments. Sometimes mildly poisonous medicines
are also prescribed to a patient to get rid of his almost incurable ailment. Using
this as a simile, the different categories of aspirants and how to eradicate their
vices is explained. According to the levels of their accomplishments, different
aspirants’ are advised to read different Āgama from the above five sets. From the
four fundamental scriptures the first one is ŚRĪ Daśavaikalika Sūtra.

77
 SRI DASAVAIKALIKA SUTRA
1ST FUNDAMENTAL SCRIPTURE

HM 5jJI\ l;Z;F lE¿]lDrK[4 ;]¿\ J ;LC\

5l0AMC/¾HFP HM JF N/ ;l¿VuU[ 5CFZ\4
/;MJDF;FI6IF U]~6\ ×

jo pavvayaṃ sirassa bhittumicche, suttaṃ va sīhaṃ padibohaejjā|

jo vā dae sattiagge pahāraṃ, esovamāsāyaṇayā gurūṇaṃ |

Showing disrespect to one’s Guru is extremely harmful for a spiritual seeker and
hampers his progress on the path of salvation. A disciple who does not follow the
precepts and disrespects his Guru is compared to a fool who endangers his life by
foolish thoughts and actions, like breaking a mountain with his head or fighting with
sharp weapons with his bare hands and feet or trying to wake a sleeping lion.

U]@lDC ;II\ 5l0IlZI D]6L4 lH6DIl6p6[

VlEUDS‘;,[ P W]l6I ZID,\ 5]ZS
[ 0\4
EF;]ZDp,\ U.\ UVM × l¿ A[lD ×
78
 gurūmiha sayayaṃ padiyariya muṇī, jiṇamayaṇiuṇe
abhigamakusale | dhuṇiya rayamalaṃ purekadaṃ,
bhāsuramaulaṃ gaiṃ gao| tti bemi |

Ascetics who have tried to learn the secrets of Jainism and its customs
by discretely serving their Guru and other senior ascetics relentlessly have
annihilated all their karmas and attained salvation in the past. By similar actions
they are attaining salvation in the present too.

79
 SRI DASAVAIKALIKA SUTRA
1ST FUNDAMENTAL SCRIPTURE

PRIMER OF AN ASCETIC

Keeping in mind the laxity shown by Jain monks after the departure of
Bhagwan Mahāvīra, the Acharyas of that period observed the worldly pleasures
and objects used by the devotees. Thus with the sole objective of incorporating
the essence of all Āgama formed a scripture called Śrī Daśavaikālika Sūtra. The
study of this Āgama helps a seeker to understand the summary of all Āgamas.
The first successor of Bhagwan Mahāvīra was Sudharmā Swami, the second
successor was Jambu Swami, followed by the third successor, Prabhav Swami
and the fourth successor was Swayambhav Swami. He created this Āgama called
Śrī Daśavaikālika Sūtra knowing the fact that his son Manak would live only for six
months after becoming an ascetic. Manak had a very short period to understand
the essence of all Āgamas and help his soul to attain emancipation.

This scripture unfolds the benefits of following preception with extreme piety.
It describes how with the help of the science of incantation (Mantra Vidyā), one
can gain control over the Devs (celestial beings) This Āgama also gives different
viewpoints by which one can detach become dispassionate towards worldly
pleasures. The types of sacrifices that are important in an ascetic’s life and how a
mode of good conduct can alleviate the level of a devotee have been described
by Bhagwan Mahāvīra. A devotee’s level of accomplishment declines if he has

80
righteous physical conduct but is unrighteous by speech. The scripture explains
the appropriate tone and manner in which a devotee should speak so that it
brings comfort to him and the other person and vice versa. It explains how
modesty and humility helps in self realization. (Atmagyān). The ninth chapter of
this Āgama talks about the relation of a Guru and his disciple. There is a tradition
of memorizing this Āgama by newly initiated ascetics as it provides many different
viewpoints for a fruitful ascetic life. Conventionally, a person wanting to become
an ascetic is asked to memorize the first four chapters of this Āgama.

Great philosopher, Pujya Jayant Muni M.S. writes that Śrī Daśavaikālika Sūtra is
the epitome of all Āgamas and it’s the expressway to attaining emancipation. He
further reiterates that it would not be an exaggeration to say that taking a plunge
into the depths of this scripture helps an aspirant to easily understand the other
scriptures of Jain Philosophy.

If before reading this scripture, a monk prepares his Soul to adopt the best
principles, he can speedily progress on the path of emancipation and attain
salvation.

By compiling the cream essence from all Āgama into this scripture, Swayambhav
Swami has highly obliged us. Śrī Daśavaikālika Sūtra unfolds the many secrets of
our life and alleviates the level of our accomplishments.

81
 SRI UTTARADHYAYANA SUTRA
2ND FUNDAMENTAL SCRIPTURE

V;\BI\ HLlJI DF 5DFI/4

HZMJ6LI:; C] 6ltY TF6\ P /J\ lJIF6FlC H6[
5D¿[4 lS^6} lJ®C;F VHIF U®ClT

asaṃkhayaṃ jīviya mā pamāyae, jarovaṇīyass hu ṇatthi tāṇaṃ |

evaṃ viyāṇāhi jaṇe pamatte, kiṇṇū vihiṃsā ajayā gahiṃti

Life is unpredictable hence one should not ease his alertness even for a
moment. No one generally thinks of surrendering to a guru when nearing old
age. Then think whose refuge these illiterate, violent, and indiscrete people will
seek at the time when life is about to end? Thus there is no savior to protect
them from death and attaining an inferior mode of life in the next birth.

H[ 5FJSdD[®C W6\ D6]:;F4 ;DFII\lT VD.\ UCFI P

5CFI T[ 5F;5IlÎ/ 6Z[4 J[ZF6]AâF 6ZI\ pJ\l[ T

82
je pāvakammehiṃ dhaṇaṃ maṇussā, samāyayaṃti amaiṃ gahāya |
pahāya te pāsapayattie ṇare, verāṇubaddhā ṇarayaṃ uveṃti

There are people, who due to lack of right knowledge, amass great wealth
through evil deeds; get entangled in the web of evil karmas. They bind grave
karmas due to love, hatred and animosity and depart from this world leaving
behind their wealth, to be reborn in hell.

lJ¿[6 TF6\ 6 ,E[ 5D¿[4 .DldD ,M/ VN]JF 5ZtYFP

NLJ%56õ[ J V6\T DMC[4 6[IFpI\ N8Ÿ9D
] N8Ÿ9D
] J
[

vitteṇa tāṇaṃ ṇa labhe pamatte, imammi loe aduvā

paratthā | dīvappaṇaṭṭhe va aṇaṃta mohe, ṇeyāuyaṃ
daṭṭhumadaṭṭhumeva

A negligent soul is not protected by its wealth while living in this present world
(loka) or the future births (parloka). The path that was visible in sunlight becomes
invisible in the darkness of night. Similarly, a negligent (pramadi) person is unable
to see the path to emancipation, because his lamp of knowledge has been turned
off.

83
 SRI UTTARADHYAYANA SUTRA
2ND FUNDAMENTAL SCRIPTURE

BHAGWAN MAHĀVĪRA’S FINAL DISCOURSE

Bhagwan Mahāvīra’s’ final discourse gives guidance on the path to emancipation:

Before attaining liberation, Bhagwan Mahāvīra gave discourses for the

upliftment of humankind for forty-eight hours at a stretch. Like a father who on
his deathbed advises his son before attaining salvation, Bhagwan Mahāvīra left
behind priceless advice to humankind in the form of 36 chapters of this Āgama
called Śrī Uttarādhyayan Sūtra.

This Āgama was expressed by Bhagwan Mahāvīra in the latter (uttar) part of his
life hence; it is called Śrī Uttarādhyayan Sūtra. This scripture explains how to bring
out excellence in an aspirant like how to unveil the powers of one’s soul and how
a feeble hearted person can become strong.

The Uttarādhyayan Sūtra gives us various types of knowledge. Due to

misunderstanding and misinterpretation some saints’ deviate from Jainism. With
the examples of self-conduct given in the scriptures disciples of Bhagwan steady
themselves back in Jainism.

How attractions of the worldly matters lead to downfall? Attraction towards

worldly matters even after attaining preception can result in downfall. The

84
example of King Nami describes how he realizes that there is peace and tranquility
in being alone and how one becomes unhappy by being driven towards the
worldly matters. He leaves his five hundred wives and becomes a monk. At that
time, Lord Indra tests his credibility. How an aspiring monk is tested has been
depicted in this Āgama.

How a devotee can unveil, the infinite knowledge of his soul has been skillfully
explained. This Āgama shows seventy-three different ways of achieving progress
on the path of emancipation. It focuses on right conduct and behavior to achieve
liberation.

85
 SRI NANDI SUTRA
3RD FUNDAMENTAL SCRIPTURE

HI. HUHLJHM6LlJIF6VM4 HUU]@

] HUF6\NM P
HU6FCM HUA\W4} HI. HUl%5IFDCM EIJ\ ×

jayai jagajīvajoṇīviyāṇao, jagaguru jagāṇaṃdo | jagaṇāho

jagabaṃdhū, jayai jagappiyāmaho bhayavaṃ |

The one who knows the six elements of the world ( dravyas), the birth places
of all living beings, the Supreme power who gives happiness to them, Lord of
all moving and non-moving beings, a friend of the world, he who incarnates
preception and is the father to all living beings, such Arihant Bhagwan -
Rushabhdev be worshiped by one and all.

HI. ;]IF6\ 5EJM4 lTtYIZF6\ V5lrKDM HI. P

HI. U]@ ,MUF6\4 HI. DC%5F DCFJLZM ×

jayai suyāṇaṃ pabhavo, titthayarāṇaṃ, apacchimo jayai |

jayai guru logāṇaṃ, jayai mahappā mahāvīro |
86
 Bhagwan Mahāvīra, the originator and main source of knowledge be worshiped
by all. May the last Tīrthaṅkara of the current 24 Tīrthaṅkaras, who is born in this
descending period of the time cycle, be worshiped by everyone. May he remain
victorious!

EÛ\ ;jJHU]¾HMIU:;4 EÛ\ lH6:; JLZ:; P

EÛ\ ;]ZFè;]Z 6D\l;I:;4 EÛ\ W]ISdDZI:; ×

bhaddaṃ savvajagujjoyagassa, bhaddaṃ jiṇassa vīrassa|

bhaddaṃ surā’sura ṇamaṃsiyassa, bhaddaṃ
dhuyakammarayassa ||

We wish for the prosperity of the giver of right knowledge to the world. He
has no affection or animosity towards anyone; hence divine creatures and
demons worship him simultaneously. We always wish the well-being of Bhagwan
Mahāvīra, who has annihilated all his karmas.

l6jJ].5C;F;6I\4 HI. ;IF ;jJEFJN[;6I\ P

S];DIDI 6F;6I\4 lHl6\NJZ JLZ;F;6I\ ×

ṇivvuipahasāsṇayaṃ, jayai sayā savvabhāvadesaṇayaṃ |

kusamayamaya ṇāsaṇayaṃ, jiṇidavara vīrasāsaṇayaṃ |

Lord Mahāvīra is the guide to the path of Nirvana (Salvation) through right
knowledge, right conduct, and right preception. May his reign prosper in all times.

87
 SRI NANDI SUTRA
3RD FUNDAMENTAL SCRIPTURE

DESCRIPTION OF RATIONAL KNOWLEDGE

DEVOTION TOWARDS SANGHA (Sangha Bhakti)

Prime importance is shown towards state of knowledge (Gyān Daśā) for

the saints. This scripture, the Nandi Sūtra, contains special description as
how knowledge emerges from within, This Sūtra with the help of five types
of knowledge, explains about a soul's journey from spiritual knowledge (Ātmā
Gyan) to Omniscience (total Knowledge – kewalgyan).

Awareness of the soul is the reason of eternal bliss and joy. In Nandi Sūtra,
there is a description of Sangha (association) and its management. It gives
insight into the religious preceptors of Lord Mahāvīra. There is a description
of the highest level of a spiritual soul that attains omniscience due to supreme
compassion towards Lord Mahāvīra. Nandi Sūtra is a portrayal of intelligence and
its potentiality. How a person can increase his memory, retaining power and
achieve success is described in this scripture.It enlightens us about the different
types of assemblies and the audience who can absorb this to purify their soul.
Those who want to unveil secrets of knowledge must study the Nandi Sūtra.

This Sūtra is the director which tells us how to grasp the right knowledge. The
Nandi Sūtra is a timeless treasure of knowledge.

88
 SRI ANNUYOGDWARA SUTRA
4TH FUNDAMENTAL SCRIPTURE

THE SYSTEM OF ASSOCIATING MEANING

WITH WORDS FOR ADVANCEMENT OF KNOWLEDGE

The simplicity with which Lord Mahāvīra’s profound knowledge is expressed

is known as Annuyogdwār. It directs us on how the complex mind of the Lord’s
intellect can be understood easily. One word can have numerous meanings and
secrets and therefore can be interpreted in many different ways. This Sūtra teaches
us how to interpret a word correctly and hence it is known as Annuyogdwār Sūtra.
The definition of Anuyog is to bring out the appropriate meaning of the word.

It is important for all those people who create and make dictionaries to read the
Anuyogdwār Sūtra. How to bring out the precise meaning of a word and how to
express the multiple meanings of a word is projected through the Annuyogdwār
Sūtra. It imparts a system to simplify complex topics. Therefore Lord Mahāvīra
has emphasized this to be an essential Sūtra. If one word has, so many different
meanings then imagine the number of meanings and the essence of the words
that exist in the world. This Sūtra imparts the technique of how to bring out the
true essence of the words. It portrays how right knowledge of an individual can be
used to its fullest enabling him to strengthen his mind power. The Annuyogdwaar
Sūtra is a very essential medium of learning and expanding vocabulary.

89
 FOUR CHEDA SUTRAS
Whenever any spiritual seeker enters the world of sanctity his imperfect past
plays a hindrance in his progress.

Therefore, he progresses spiritually but due to his past karmas, he is bound to

slip down. The Cheda Sūtra shows the path of freeing the soul from karmas and
become pure.

The Four volumes of Cheda Sūtras are a source of inspiration from Lord Mahāvīra
for soul purification. The Sūtras have an in-depth description defining how the
seekers can rid themselves of vices that hinder their progress in accomplishing
their goal of purifying their souls. It indicates that penance and repentance are
the two ways in which one can purify one’s soul.

These scriptures depict the different rules and regulations that need to be
followed by ascetics to protect them from any vices. The scriptures also list the
oaths that are to be taken by the followers of Bhagwan Mahāvīra, which help in
the instant purification of their souls. They also provide remedies of breaking
oaths due to unavoidable circumstances.

90
 SRI NISHITHA SUTRA
1ST CHEDA SŪTRA

H[ lEÉB} ZICZ6\ p:;L;D},[ 9J[.4

9JÇT\ JF ;F.¾H.P T\ ;[JDF6[ VFJ¾H.
DFl;I\ 5lZCFZõF6\ pu3F.I\ P

je bhikkhū rayaharaṇaṃ ussisamūle ṭhaveī, ṭhaveṃtaṃ vā sāijjai|

taṃ sevamāṇe āvajjai māsiyaṃ parihāraṭṭhāṇaṃ ugdhāiyaṃ |

A Jain monk (male or female) uses, intends to use or encourages others in using the
whiskbroom (rajoharan) as a pillow for resting the head, then he or she in repentance
of this misdeed is entitled to a maximum penance of fasting for a month.

H[ lEÉB] EN\T\ VFUF-\ JI.4 JI\T\ JF ;F.¾H. P

je bhikkhu bhadaṃtaṃ āgāḍhaṃ vayai, vayaṃtaṃ vā sāijjai |

A Jain monk who talks angrily or supports others who are talking angrily with
the Guru or Acārya;

91
 H lEÉB] EN\T\ O@;\ JI.4 JI\T\ JF ;F.¾H. P
je bhikkhu bhadaṃtaṃ pharusaṃ vayai, vayaṃtaṃ vā sāijjai |

A Jain monk who uses harsh words or supports others who talk harshly with
the Guru, Acārya or senior monks;

H[ lEÉB] EN\T\ VFUF-\ O@;\ JI.4JI\T\ JF ;F.¾H.P

je bhikkhu bhadaṃtaṃ āgāḍhaṃ pharusaṃ vayai, vayaṃtaṃ vā sāijjai|

A Jain monk who talks angrily and harshly or supports others who do so with
the Guru or Acārya;

H[ lEÉB] EN\T\ V^6IZL/ VrRF;FI6F/

VrRF;F/.4 VrRF;F/\T\ JF ;F.¾H. P
je bhikkhu bhadaṃtaṃ aṇṇayarīe accāsāyaṇāe accāsāei,
accāsāeṃtaṃ vā sāijjai |

A Jain monk who disrespects or supports others who show disrespect in any
one of the thirty three different ways of causing disrespect to the Guru or Acārya;
Then in that case they have to fast for maximum of four months in repentance
for their misbehaviour.

PERSONAL WITH GURU IS AN EXCELLENT OPPORTUNITY

TO MANIFEST TRUE (REAL) KNOWLEDGE.
92
 SRI NISHITHA SUTRA
1ST CHEDA SŪTRA

SOUL PURIFICATION THROUGH REPENTANCE

Nishith Sūtra is the core Sūtra in the list of Lord Mahāvīra’s description of
Cheda Sūtras. Nishith means night or darkness. As the darkness of the night gives
birth to, many sins, the sunlight provides solutions to such sins. Similarly, Lord
Mahāvīra with the help of Nishith Sūtra has shown his disciples and ascetics how
to stay alert to avoid binding of sins and if committed then how one can get rid
of them and purify their souls.

Nishith Sūtra mentions the penance prescribed as repentance for transgressing

the limits of yogic life. When a monk commits a sin like preaching anti-preception
or violates religious principles, in such cases he is expelled from religious tasks
for twelve years. During these years, he is given certain tasks that restores him
back to the right path and develop respect for religion in him. When a yogi brings
disgrace to preception, it is considered graver than committing violence. This
describes how Lord Mahāvīra emphasized the importance of respecting and
following preception (religion) sincerely and faithfully. The Nishith Sūtra consists
of twenty chapters describing the ways of penance for monks to annihilate sins.
The three solutions namely penance, repentance and self-purification are well
explained in this Sūtra. These are to be followed mainly by monks.  

93
 SRI DASASRUTSKANDHA SUTRA
2ND CHEDA SŪTRA

;[ ®S T\ JI6;\5IF m JI6;\5IF RpljJCF 5^6¿F4

T\ HCFv VFN[IJI6[ IFlJ EJ.4 DC]ZJI6[ IFlJ
EJ.4 Vl6l:;IJI6[ IFlJ EJ.4 V;\lNâJI6[
IFlJ EJ. P ;[ T\ JI6;\5IF P

se kiṃ taṃ vayaṇasaṃpayā ? vayaṇasaṃpayā cauvvihā paṇṇattā,

taṃ jahā- ādeyavayaṇe yāvi bhavai, mahuravayaṇe yāvi bhavai,
aṇissiyavayaṇe yāvi bhavayi, asaṃdiddhavayaṇe yāvi bhavai|
se taṃ vayaṇasaṃpayā |

Q: What are the different types of qualities of speech (sampada)?

A: There are mainly four categories of opulent speech-
1. Influential speech – this speech is respected by and acceptable to all.
2. Soft speech – sweet and nicely spoken.
3. Humble speech – a type which is spoken without anger or possessiveness
(attachment & aversion)
4. Confident speech – a type which is spoken without any ambiguity.

94
 Speech is an important medium of preaching and spreading preception. All
types of behaviour are influenced by speech. Truth, love and benevolence are
assets of a Ācārya (head monk) hence, they are known as assets of speech.

There are four categories of speech:

1. influential speech:
A Guru’s precept, his benevolent speech or discourse is not only accepted
respectfully by a disciple but also accepted as a proven fact by one and all. Speech
which has such an impact on all is called influential speech.

One who tries to accomplish truthful, loving, benevolent and polite speech for
a very long time and practices silence also binds specific good karmas that on
maturity makes a person’s speech influential. Ācārya have practiced such penance
in their previous birth hence, they have an influential speech.

2. soft-spoken speech:
When softly spoken, even grave and stern words fall under the category of soft-
spoken speech. A soft spoken person is loved by everyone. Such a person can
easily administer the society. That is why Ācārya express the essence of Āgama in
a soft-spoken manner in their discourse. They never speak harshly or use words
that are anti-preception and contrary to Jin vacan (precept).

3. unbiased speech:
Nishchit speech (biased speech) is a form in which one expresses himself with
possessiveness or hatred. Anishchit speech (unbiased speech) means a form
where one avoids the use of possessiveness or hatred in its speech. Ācārya
should speak peaceful words benevolently in an unbiased manner. Ācārya has
to command the society on the whole hence he should have unbiased speech.

95
4. confident speech:
Unconfident speech means words full of doubts and apprehension whereas
convincing speech means to speak unambiguously, with clarity that conveys
the desired meaning. Confident and clear precepts are accepted by disciples as
they help them in learning the secrets from the scriptures. Thus by following
the advice given in them, they progress spiritually. Hence, Ācārya never speaks
apprehensively.

Āchāraya speech should be humble, unbiased and acceptable to all.

96
 SRI DASASRUTSKANDHA SUTRA
2ND CHEDA SŪTRA

DESCRIPTION OF RESTRAINT AND CHARACTER PURIFICATION

IN AN ASCETIC’S LIFE

Śrī Daśāśrutskandha Sūtra is a compilation consisting of ten chapters that

describes how to respect a Guru, how to politely understand a Guru’s desires, how
to abstain from doing things that a Guru dislikes and how a disciple causes grave
disrespect of the Guru when he refrains from rightful conduct. It explains what dire
consequences the disciple has to face for showing disrespect to his Guru.

The type of inclinations and activities that are performed by a person due to
manifestation of karmas bound due to extreme feeling of obsession are portrayed,
due to which in the future he loses the shelter of preception for infinite years.
The reasons for this are explained in this scripture.

This Āgama also holds Lord Mahāvīra’s explanation of committing grave sins
after renunciation and its consequences. The common person or ignorant man is
not fit to read this Āgama and usually a Guru does not give his consent to read.
Those disciples who have attained a high level of devoutness are worthy to read
this Āgama, feel modest, serene, and attain a state of supreme bliss. Feelings of
extreme obligations towards Lord Mahāvīra have been expressed in this Āgama,
although this is not meant to be read by all.

97
 SRI BRUHATKALPA SUTRA
3RD CHEDA SŪTRA

6M S%5. l6uU\YF6\ UFCFJ.vS],:;

D¾h\D¾h[6\ U\T\] JtY/ P

ṇo kappei ṇiggaṃthāṇaṃ gāhāvai-kulassa majjhaṃ majjheṇaṃ

gaṃtuṃ vatthae |

Jain male monks are prohibited to live in a private residential place which is
occupied by a family.

S%5. l6uU\YL6\ UFCFJ.vS],:;

D¾H\D¾h[6\ U\T\] JtY/ P

kappei ṇiggaṃthīṇaṃ gāhāvai-kulassa majjhaṃjjheṇaṃ

gaṃtuṃ vatthae |

Jain female monks can traverse through the path of family occupied residence to
go to their place of living.

98
6M S%5. l6uU\YL6\ ;lJ;F6\l; 5L-\l; JF O,U\l;
JF VF;.¿/ JF T]Ilο/ JF P

ṇo kappei ṇiggaṃthīṇaṃ savisāṇaṃsi pīḍhaṃsi vā phalagaṃsi

vā āsaittae vā tuyattittae vā |

It is not a good act for a Jain female monk to use a high wooden throne or
wooden cot for sitting or sleeping.

S%5. l6uU\YF6\ ;lJ;F6\l; 5L-\l; JF O,U\l; JF

VF;.¿/ JF T]Ilο/ JF P

kappei ṇiggaṃthāṇaṃ savisāṇaṃsi pīḍhaṃsi vā phalagaṃsi vā

āsaittae vā tuyattittae vā |

A Jain male monk can sit or sleep on a high wooden throne or wooden cot.

99
 SRI BRUHATKALPA SUTRA
3RD CHEDA SŪTRA

LIMITATIONS IN A MONK’s (ASCETIC’s) LIFE

The Bruhatkalpa Sūtra is one amongst Lord Mahāvīra’s Cheda Sūtras . Kalp
meaning limits; Bruhat meaning special. The scripture which describes the major
limitations in a monk’s life is called Śrī Bruhatkalpa Sūtra.

With his omniscient knowledge, Lord Mahāvīra knew that due to the strong
influence of manifestation of sins bound due to behavioural obsession, and due
to lack of rational vision, many questions can arise in the faith and conduct of the
people of this era. Hence, how to solve those questions, bring piousness in their
conduct and serenity in their life, has been explained in Śrī Bruhatkalpa Sūtra.

In this, Sūtra Lord Mahāvīra has given explanations and various rules are laid
down to alleviate the state of a monk in present times.

Literally, speaking this Sūtra talks only about lifestyle and management of a
monk’s life, hence, it’s not advisable for a common man to read this Sūtra. But for
spiritual seekers who have achieved a high level of holiness this Sūtra throws light
on how by contemplation and meditation one can successfully tackle many types
of psychological situations. Lord Mahāvīra can be described as a very intelligent
psychologist who very well understood human psyche and has explained various
remedies to keep a balanced state of mind in this Āgama.

100
 In this very Āgama, it has been described if a snake bites at midnight, how the
effect of its poison can be eliminated by chanting of mantras.

If a river has to be crossed then how to step in the water also if the opportunity
comes to cross the river in a boat, how should that be executed?

In this way, the traditions which are not followed in present times but were
abundantly followed during Lord Mahāvīra’s era are well described in Śrī
Bruhatkalpa Sūtra.

101
 SRI VYAVAHARA SUTRA
4th CHEDA SŪTRA

lEÉB} I U6FVM VJÉSdD VMCFJ[¾HF4 ;[

I .rK[¾HF NMrR\ l5 TD[J U6\ pJ;\5l¾H¿F6\
lJClZ¿/4 6ltY 6\ T:; S[> T%5l¿I\ K[/ JF
5lZCFZ[ JF4 6^6tY /UF/ ;[CMJõFJl6IF/ P

bhikkhū ya gaṇāo avakkamma ohāvejjā, se ya icchejjā doccaṃ pi

tameva gaṇaṃ uvasaṃpajjittāṇaṃ viharittae, ṇatthi ṇaṃ tassa keī
tappatiyaṃ chee vā parihāre vā, ṇaṇṇattha egāesehovaṭṭhāvaṇiyāe |

If a monk, who has quit monkhood and now wishes to rejoin the group as monk
again is permitted to do so. However, there is no penance prescribed as repentance
for such a situation. Hence, the person has to be given diksha again to enable him to
rejoin the group. This Sūtra describes the procedure of re-initiation or acceptance
of the monk back in the group. The author has highlighted three major reasons to
why a monk gives up the restraint life, 1. He is unable to withstand the difficulties
or adversities. 2. Circumstantial discomfort due to friction between monks. 3. Due
to manifestation of karmas bound, he gets attracted to worldly pleasures.

102
 SRI VYAVAHARA SUTRA
4th CHEDA SŪTRA

A DIALOGUE BETWEEN YOGIS AND SHRAVAKS

Asceticism can be practiced when one is alone but one has to be social when
in a crowd. When surrounded by a crowd we communicate with many people,
transact with them and also socialise with them. Lord Mahāvīra has given
guidelines on what should be the ideal behaviour between a Guru and a disciple,
two disciples, two Gurus and two common people (householders – shravaks).
He has explained how should, two people behave with each other on meeting.
Lord Mahāvīra knew that when a person is alone or in solitude there is peace,
while in a crowd there is all likeliness of unrest. Solutions for creating proper
organisations so as to avoid disturbances, disputes and unrest have been given
by Lord Mahāvīra in this Vyavahāra Sūtra.

Vyavahāra Sūtra is essential to those who want deep knowledge of systematic

and organized life styles. But as this is a Cheda Sūtra it is not appropriate to
be read by common man. Only those sadhaks who have attained a high level
of godliness can read this Āgama. This Vyavahāra Sūtra provides solutions to
creating an atmosphere of love, peace and healthy dialogue within a family. This
scripture provides solutions for creating a cordial atmosphere within families,
social organizations and groups of people. Vyavahāra Sūtra is a scripture of
establishing unity between people as a whole.

103
 SRI AVASYAKA SUTRA
R¿FlZ ,MU]¿DFvVlZC\TF ,MU]¿DF4 l;âF ,MU]¿DF4
;FC} ,MU]¿DF4 S[Jl,v5^6TM WdDM ,MU]¿DM P
cattari loguttamā - arihaṃtā loguttamā, siddha loguttamā,
sāhū loguttamā, kevali - paṇṇto dhammo loguttamo |

In this world, there are four Supremes. They are as follows: Arihant Lord is the
most admired in this universe, Siddh Lord is the most admired in this universe,
divine monks are the most admired in this world, and the preception propagated
and sermoned by omniscient souls is the most admired in this world.

R¿FlZ ;Z6\ 5J¾HFlDvVlZC\T[ ;Z6\ 5J¾HFlD4

l;â[ ;Z6\ 5J¾HFlD4 ;FC} ;Z6\ 5J¾HFlD4 S[Jl,
5^6¿\ WdD\ ;Z6\ 5J¾HFlDP
cattari saraṇaṃ pavajjāmi - arihaṃte saraṇaṃ pavajjāmi, siddhe
saraṇaṃ pavajjāmi, sāhū saraṇaṃ pavajjāmi, kevali - paṇṇtaṃ
dhammaṃ saraṇaṃ pavajjāmi |

I hereby accept four Shelters: Lord Arihant’ shelter, Siddha Lord’s shelter, Jain
monk’s shelter and shelter of the preception sermoned by omniscient souls.
104
 SRI AVASYAKA SUTRA
ESSENTIAL RITUALS TO ATTAIN SOUL PURIFICATION

The daily essential practices of a monk or yogi have been described in the
Āvaśyaka Sūtra. How to purify oneself from the daily sins and mistakes, and the
process to reach a state of freedom from karmas through repentances has been
explained in Śri Āvaśyaka Sūtra.

The Sūtra describes how to have complete faith in the Lord, be compassionate
towards all living beings and behave humbly with the Guru. Āvaśyaka Sūtra
defines the best solutions to sins committed in day to day life. Āvaśyaka Sūtra is
suggested to be performed by both monks and common man in present times.
This method of penance is called Pratikraman Sūtra. It is a process to purify any
impurity of the soul, due to which karmas which are bound daily become niddhat
(lighter and easy to eradicate) and hence, are stopped from becoming nikāchit
(difficult to eradicate). The karmas that need to be borne on its manifestation are
termed as nikachit and the karmas, which can be cleared in course of time, are
termed as niddhat karmas. Karma repented upon during pratikraman become
niddhat karma and when pratikraman is not done these karmas become nikāchit
karmas, which have to be faced when they are manifested. This is best described
in Āvaśyaka Sūtra. In this way, Āvaśyaka Sūtra is a priceless document which can
really improve our future. All sadhaks should essentially perform Āvaśyaka Sūtra.
Āvaśyaka Sūtra motivates us to do pratikraman that in turn leads us to Parmātmā.

105
 BEFORE YOU BEGIN STUDYING
AGAMA SASTRAS.
In the Āgama, Lord Mahāvīra has revealed astonishing mysteries of this universe.
Āgama Śāstras are extremely pious and invaluable. Therefore, as mentioned in
Śāstras, one must take extreme care while reading them. Fundamental scriptures
(Mool Sūtra) cannot be read by anyone at any time. It is necessary to obtain
permission from the Guru before reading any Āgama Śāstras. One must become
worthy of reading the Āgama. The shāstras specify the time and time limit of
reading the Āgama. They also mention which Āgama can be read when and at
what time of the day. Āgama cannot be read in the following circumstances; If one
sees a falling star, if there is a fire in the immediate vicinity, if there are unseasonal
rains, if there is thunder and lightning in the sky, if there is a hail storm, in foggy
weather, within hundred metres of a crematory ground, during solar and lunar
eclipses, in places smelling of stool or urine, in a country where the king has been
declared dead, at dawn and dusk , mid-afternoon and midnight etc. (including
certain akāl- banned days tithis). Only after getting appropriate guidelines from
the Guru, should one read the Āgama. Swādhayāya (Sajhāi) means learning the
scriptures and sūtras. The learned Āchāraya advocated not reading the scriptures
on certain days and certain times, such days and time are called akāl. There are
twelve akāls. If one has committed the sin of disrespecting the scriptures then
one should confess to a Guru and sincerely ask for repentance. One should always
respect the Āgama.

106
JAIN AGAMA IN CONTEXT TO SCIENCE
PSYCHOLOGY, BIOLOGY, ENVIRONMENT, MIND, SPEECH AND BODY (YOGA)

Psychiatrists and psychologists study and analyze human minds and derive
many conclusions. Psychologists treat physical and psychological diseases
by their own methodology. Any physical disease is related to some sort of
psychological problem. Psychologists can treat such diseases only up to a certain
extent whereas, philosophers not giving importance to purification of body, have
invariably joined the treatment to purify the soul as Vitrāg Parmātmā is the best
doctor who can free one from the vicious cycle of birth and death.

As per Floyd perceptions, holy thoughts are converted into firm decisions,
similarly Jainism explains the intentions (bhāvnāo) and kārmic aura. The Āgama
contains the karma theory, the energy that delays the manifestation and increases
the intensity of karmas (udvartan), the energy that makes possible premature
manifestation of karmas (udirana), annihilation of karmas before manifestation
(sankraman) etc.

Śrī Āvaśyaka Sūtra details an in-depth procedure of repentance for the sins
committed by physical actions or mental inclinations knowingly or unknowingly
while sleeping or in dreams.

Explanation of kārmic body in Jainism is similar to the unconscious mind as

explained in Floyd preception. Our actions, whether done by mind, speech or

107
body are related to our kārmic body. Research in modern day psychology is only
limited to kārmic body whereas Jainism says there is a pure soul beyond physical
(Aaudārik) body, fire (Tejas) body and kārmic body.

Jain mytholo gy permits hypnotism, but it is used for a good cause. Psychologists,
by hypnotizing first relax the body of their patients and then try to reach the sub-
conscious mind.

In Sri Āvaśyaka Sūtra, the procedure of kāyotsarga is explained. Kāyotsarga

means to make the body motionless. Hypnotism combined with meditation helps
in increasing fearlessness, getting rid of bad habits, concentration and decision-
making. Logassa is also a psychological method to connect your soul with the
librated souls and is a way of purifying the self. Logassa helps us to awaken
strengths of our subconscious mind and helps in increasing our spirituality.

In Jain rituals, the act of bowing down on knees with head bent touching
the floor (vandanā), and paying homage is very important. The Jain Āchāraya
have advocated this ritual because this involves yoga, exercise and a positive
psychological impact.

When you bow down, your stomach is pressed and as a result the pancreas
secretes a hormone which calms our tāmsic nature. This is a physiological
reaction. When one bows down and does sāshtāng pranām, the cosmic energy
easily enters in him. Bowing down to pay homage not only brings about physical
change but also transforms one’s nature, making him humble. It helps to dissolve
the ego as well. This psychological phenomenon dissolves our self- centered
attitude and instills devotion in us. Bowing down to the liberated souls with such
feelings of devotion helps us in being completely dedicated to them. One can
find such explanation of sāshtāng pranām in Sri Āvaśyaka Sūtra and other Āgama
Śāstras.
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 Recent findings of psychology reveal that nobody can concentrate for more
than 48 minutes in normal circumstances. The chief disciples of Lord Mahāvīra
(Ganadharas) have prescribed 48 minutes as the length of the religious ritual
called Sāmāyik (to stay calm and inactive with equanimity for 48 minutes).

In the auspicious Sūtrakrutānga Āgama, there is one chapter called Aadrak, in

which elephant poachers believe that by killing a big elephant, you commit lesser
sins than eating several vegetables which has one sense. This is how they prove
that they follow non-violence better than others. But Jainism believes that the
degree of violence or nonviolence does not necessarily depend on the number of
lives one has taken but it depends on the type (1 to 5 senses) of life one destroys.
Śrī Bhagwati Āgama Sūtra narrates that killing mobile beings like animals and
human beings is a grave sin, but the sins become graver by killing yogis. Āgama
provides an elaborate research on the population of each type of living being and
the immense strength each type of body can possess. They further elaborated
that a body is killed but not a soul. Therefore, while observing violence and
nonviolence, the number does not matter but the important thing is how many
senses and knowledge the living being possesses.

The degree of violence or nonviolence depends on the intensity of one’s

intentions and his psychological state. This analysis shows social consideration
and various facets of truth (Anekāntwād).

Penance has been considered by Jain Sūtras as a means of annihilating karmas.

Still you cannot ignore the importance of penance from the scientific point of
view. Fasting, unodari (eating less than your hunger) and ayambil (eating food
made without vigaya i.e. milk, curd, sugar, jaggery, oil and ghee) are very useful
for maintaining good health.

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 One does not eat anything while observing a fast. Therefore, our digestive
system is rested as a result its purification begins. This in turn initiates the self-
purification process of the entire body. Toxins are excreted out of the body
through the process of autolysis. Tumours and less useful tissues get dissolved
and body becomes fit and healthy.

In Jainism, sitting or standing in different postures while performing religious

rituals has scientific significance. Postures while reciting Nammothunṇam, Icchāmi
Khamāsamno, Chattāri Mangalam and Khāmṇā result in natural acupressure
actions.

Nammothunṇam posture helps in practicing celibacy.

Dandapatik, Uttśayan, Avmasyat and cow milking postures help in concentrating

and annihilating karmas. They are also very useful for balanced secretion from
endocrine glands and blood circulation.

Recently science has concluded that infinite living beings exist in the roots of
plants and trees but this has been mentioned in Jain scriptures thousands of
years ago and therefore Jains advocate not eating them.

As per Jain belief, a life originates in any of these three ways:

1. Samoorchchhim birth (Self born): Are those who take birth without sexual
intercourse of male-female. There are fourteen ways that they can take birth.
Science found this in the 18th and 19th century that there can be new life
without male-female copulation and generations can run through this method
non-biological reproduction. Biological reproduction means giving birth to young
ones. However as per Jainism, one gets birth based on his karmas and biological
reproduction is the subsequent step.

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2. Biological birth: After copulation between male-female, a life takes birth
from particles of sperm and ovarian blood in the womb of the mother. Different
animals have different gestation periods before the young one is born from
female’s reproductive organ.

3. Uppat birth: Such births are taken by celestial beings (devas) and beings in hells.

What scientists have discovered in the 18th and 19th century is already
mentioned in Jain scriptures thousands of years ago. Self-born lives have one
sense to five senses including humans. For the reason to practice celibacy, Jain
Sādhus cannot live where woman, impotents and animals live. This is a very
important rule which is full of scientific mysteries.

Each life has micro magnetic energy. For example, we find electric eel fish which
produces a good quantity of energy. Therefore, where you find electrical energy
you also find magnetic energy. In a similar way, humans also have biological
electromagnetic energy. Thus all living beings have electromagnetic energy.
This has been proven by western scientist. In magnets similar poles repel while,
opposite poles attract when they meet each other’s field.

Therefore, while practicing celibacy a woman and man should not constantly
stare at each other’s eyes, face or other body parts. They also should not share
the same mattress. A celibate (brahmachāri) male should not sit in the same
place occupied by a woman, before 48 minutes. Similarly, a woman should not
sit for three hours in a place that was occupied by a man.

With passage of time, environmental imbalance and global warming has

become a big problem in this world. Jain Āgama suggests a lifestyle with
fundamentals such as non-violence, non-possessiveness and control and lists
rules to be adhered to which are definitely environmental friendly.
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 Jain preception has accepted that there is life in earth, water, fire, air and
vegetation and therefore they should be protected and should not be wasted.
One of the sūtra explains the dependency and inter-relation of living things. This
is what is exactly needed to save the environment. Iriyāvahiyam Sūtra teaches
us non-violence which means if we have hurt any life knowingly or unknowingly
then we should seek forgiveness (apologise).

Excessive consumption, unrestricted use and lack of self control has resulted
in wastage of natural resources and therefore, Jain precepts suggests to follow a
culture of necessity rather than enjoyment.

Reckless consumption of disposable articles generates lot of garbage in the

world and waste management has become a very painful process in the entire
world. Therefore, Jainism prescribes five self - regulations (samitis) and three
types of self-restraints (guptis). In that 'Pāritthāvniyā’ is very important in
addressing above problem which teaches us on how to self - regulate disposal
of body-excreta.

In today’s world, man has distanced himself from Mother Nature and therefore,
he is not able to understand and accept nature’s messages and indications. Some
time ago the elephants in Thailand understood the Earth’s movements and could
predict the advent of a tsunami. Mother Nature has not only put life into us but
also instilled photoreceptor cells, which help us to be receptive to it. The photo
receptive tissues are getting weaker in human beings. Saints practiced penance
and meditation in small rooms of religious places or in caves of Himalayas or on
the peak of a mountain, they neither went to libraries for any reference books
nor did they perform any experiments in any laboratory. Still they could unfold so
many mysteries of Mother Nature. If you really study Jain Āgama in-depth then
you can find solutions to any problem in the world. The saints, who have totally
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annihilated their knowledge obstructing karmas and manifested the omniscient
knowledge, have been able to reveal all the mysteries of Mother Nature.

All great scientists around the world respect Lord Mahāvīra for His complete
and true knowledge, therefore Einstein said if I reincarnate as human being then
I would want to be born in India as a Jain monk to conduct a research my soul
and its qualities.

SHAPE OF THE UNIVERSE AS PER JAINISM

There is a huge difference between principles of Geography-Astronomy as per

Jainism as compared to what is believed presently. This raises many questions
about Jain scriptures. However, in the field of Physics principles described by
Jain scholars are proven right. There is an incredible similarity between Jain
scriptures and scientists of the present world regarding principles of time, space
and matter. Great saints of ancient times and scientists of the present world have
contemplated a lot about ‘Time’. In the Jain scriptures, a lot is written about time,
space and matter. Even in modern times new research is being done on these
subjects.

The omniscient Tirthankars (supreme beings) had the knowledge about the
entire universe and with the help of their knowledge they have mentioned
that there are infinite suns and moons in this universe. You can find further
information of this in many Āgama and other Jain scriptures such as Bhagwatiji,
Jivābhigam, Sūryaprajñapti, Candraprajñapti, Jyotiskarandak, Kshetralokprakash,
Brihat Sangrahani, etc.

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CONSCIOUSNESS AND COSMOS AS GIANT COMPUTER

Recently science has started discussing consciousness. Scientists have also

started giving their opinion about the shape of the Universe.

Now scientists provide their opinion that the entire cosmos is a giant computer.
At the time of formation of the universe there was a massive blast. During that
time the cosmos was the size of a small dot and its future was programmed. That
programme has been honestly implemented by the universe. Its components came
into existence in an orderly manner and started developing. After components
and energy were formed, massive stars and milky-ways came to existence.

Like following a programmed computer consciousness also spurted. The initial

components of consciousness remained undeveloped for billions of years and
then slowly started revolutionizing, giving birth to an intelligent civilized life.

By this hypothesis, if the state of some components are changed in an orderly

way, then lives of nigod are scattered all over the universe and different living
beings develop out of them which are earth - bodied, water- bodied, air- bodied,
fire- bodied or plant - bodied. If these things are established by science then the
entire picture of universe will be different from what has been described.

Jain Āgama also describes fifteen types of lands namely five Bharat, five Aivrat
and five Mahāvideh areas.

In Hindustan times, one Russian scientist wrote that “The earth on which we
live has more than 10 million times population than what we believe.”

In the year 1965, few scientists informed united information that “Similar to
our universe there is another universe and billions of people live.”

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 A Russian astrologer believes that “There are 7000 more planets than what we
know with intelligent people living there.”

In short, Indian scientists should research the different branches of science

such as geology, physics, biology, atomic science, geography and astrology by
invariably taking the base of ancient philosophers and scriptures. If that happens,
then Indian scientists can provide an invaluable gift to the field of science.

In the last century, the Russian couple Kirliyan and an Indian scientist Dr.Dutta
invented the photography of aura (leshya) and informed the world what Lord
Mahāvīra preached 2500 years ago about the aura is true and that every living
being and matter has an aura.

Common man may get fascinated by the discoveries of the modern day science
and look for scientific reasoning in everything. However, the science itself curiously
looks at the spiritual world and the preaching of spiritual leaders and is just eager
to research and prove it scientifically. By discoveries from such curiosity, science
has realized one truth that ‘After the death of the body, something lives eternally.’

Based on few recent discoveries, Vera Stanley Alder wrote in the ‘Findings of
the third eye’ that there is a possibility that scientific discovery and preaching of
ancient spiritual scholars will coincide with each other. The only difference among
them could be of how it is described and how it is presented. Science takes help
of such knowledge to resolve the mysteries of this world and tries to stamp them
as scientific findings. Therefore, the intelligent human race is getting fascinated
by these findings and getting distanced from the spiritual world, and hence, in
such a state it is natural that the above said words will grab the attention of
anyone. If these truths explained by scholars after studying the scriptures are
certified by science then people will have more faith in preception (religion).

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 If you consider science like a speck of dust, then preception is like gold but in
the past even a speck of dust was required to measure the weight of gold. Ācārya
Vinoba Bhave once said, science is the breath of life and spiritual practice is the
heart of life. If preception and science come together then it can truly benefit
this human race.

Only the eradication of superstitions and practicing preception with discretion

can benefit us.

I BOW DOWN THREE TIMES AND ASK

FORGIVENESS, IF I HAVE GONE AGAINST ANY
PRINCIPLE OF JAINISM OR IN CONTROVERSY
OF THE SCRIPTURES

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NOTES

117
 PRĀKRIT SŪTRA TRANSLITERATION GUIDE
Vowels & Diphthongs:
अ – a आ – ā इ – i ई – ī
उ – u ऊ – ū ऋ – ṛ ऋॄ – ṟ लृ – ḷ
ए –e ऐ – ai ओ –o औ – au
Consonants
Gutturals Palatals Cerebrals Dentals
क - ka च - ca ट - ṭa त - ta
ख - kha छ - cha ठ - ṭha थ - tha
ग - ga ज - ja ड - ḍa द - da
घ - gha झ - jha ढ - ḍha ध - dhal
ङ - ṅa ञ - ña ण - ṇa न - na
प - pa य - ya श - śa ह - ha
फ - pha र - ra ष - ṣa
ब - ba ल - la स - sa
भ - bha ळ - ḷa
म - ma व - va
Anusvāra Anunāsika Visarga Jihvāmūlīya
ॱ - ṃ ◌ँ - m◌ँ ◌ः - ḥ )( - ḫ
Upadhmānīya Avagraha (See Note 1)
- ḫ ऽ - ‘ (apostrophe)
� - kṣa त - tra � - jña

Note 1. Exceptions: Anusvāra is transliterated by:

n ṅ before gutturals, n ñ before palatals, n ṇ before cerebrals,
n
n before Dentals and n
m before Labials